Ahidjo, Ahmadou
Ahidjo, Ahmadou (Ahmadou Ahidjo) (Ahmadou Babatoura Ahidjo) (August 24, 1924 - November 30, 1989). First president of Cameroon (1960 -1982).
Ahidjo was born in Garoua, a major river port along the Benue River in northern Cameroun, which was at the time a French mandate territory. His father was a Fulani village chief, while his mother was a Fulani of slave descent. Ahidjo's mother raised him as a Muslim and sent him to Quranic school as a child. In 1932, he began attending local government primary school. After failing his first school certification examination in 1938, Ahidjo worked for a few months in the veterinary service. He returned to school and obtained his school certification a year later. Ahidjo spent the next three years attending secondary school at the Ecole Priamaire Superieure in Yaoundé, the capital of the mandate, studying for a career in the civil service. At school, Ahidjo also played soccer and competed as a cyclist. In 1942, Ahidjo joined the civil service as a radio operator for a postal service. As part of his job, he worked on assignments in several major cities throughout the country, such as Douala, Ngaoundéré, Bertoua, and Mokolo. According to his official biographer, Ahidjo was the first civil servant from northern Cameroun to work in the southern areas of the territory. His experiences throughout the country were influential in helping Ahidjo to foster his sense of national identity and in providing him the tools to handle the problems of governing a multiethnic state.
In 1947, Ahmadou Ahidjo was elected to the advisory territorial assembly and was re-elected in 1952 and 1956, when he was made its president. During this time, the Union des Populations du Cameroun (UPC) was founded to agitate for re-unification of the territory, a former German colony administered partly by the British and partly by the French as a United Nations Trust Territory. Led by Reuben Um Nyobe, the UPC brought its case to the United Nations, but met with French repression and was forced to go underground. The UPC began guerrilla operations, which continued after Reuben Um Nyobe was killed in 1958.
Ahidjo chose to work within a political party which eschewed militancy and when, in 1957, France permitted the formation of Cameroon’s first African government, he was made vice-premier. The premier, Andre-Marie Mbida, called in French troops to suppress the rebels, but was accused of using excessive violence and refusal to negotiate, and was forced to resign in 1958.
Ahidjo formed the new government and continued to use French troops, but at the same time offered amnesty to the terrorists, many of whom accepted. At the end of the year, Cameroon was granted autonomy within the French community, although it remained a United Nations trust territory.
In 1960, full independence was granted to Cameroon, and after a referendum, Ahidjo became president. In that year, guerrilla activity decreased sharply after the death of Felix Roland Moumie, the major rebel leader.
In 1960, Ahidjo discussed unification with John Foncha, prime minister of British Southern Cameroon. The next year, Southern Cameroon voted to unite with Ahidjo’s nation and the Federal Republic of Cameroon was created. Ahidjo ended the federal system in 1972.
Ahidjo broadened Cameroon’s diplomatic base to lessen reliance on the West, and he worked to reduce ethnic tensions between the largely Muslim north and non-Muslim south. Though his abolition of the federal system and his tight control of the government were unpopular, he was easily re-elected in 1975 and 1980.
In 1982, after twenty-two years in office, Ahidjo retired in favor of his prime minister, Paul Biya. Ahidjo remained head of his party, hoping to continue to influence events, but soon clashed with Biya. After an abortive coup attempt, the government convicted Ahidjo, in absentia, for his suspected role and sentenced him to death, but Biya commuted the sentence to life imprisonment, while Ahidjo remained in France.
Ahidjo resigned, ostensibly for health reasons, on 4 November 1982 (there are many theories surrounding the resignation; it is generally believed that his French doctor "tricked" Ahidjo about his health) and was succeeded by Prime Minister Paul Biya two days later. That he stepped down in favor of Biya, a Christian from the south and not a Muslim from the north like himself, was considered surprising. Ahidjo's ultimate intentions are unclear. It is possible that he intended to return to the presidency at a later point when his health improved, and another possibility is that he intended for Maigari Bello Bouba, a fellow Muslim from the north who succeeded Biya as Prime Minister, to be his eventual successor as President, with Biya in effectively a caretaker role. Although the Central Committee of the ruling Cameroon National Union (CNU) urged Ahidjo to remain president, he declined to do so, but he did agree to remain as the leader of the CNU. However, he also arranged for Biya to become the CNU vice-president and handle party affairs in his absence. Additionally, in January 1983, Ahidjo travelled across the country in a tour in support of Biya.
Later in 1983, a major feud developed between Ahidjo and Biya. On July 19, 1983, Ahidjo went into exile in France, and Biya began removing Ahidjo's supporters from positions of power and eliminating symbols of his authority, replacing Ahidjo's portraits with his own and removing Ahidjo's name from the anthem of the CNU. On August 22, Biya announced that a plot allegedly involving Ahidjo had been uncovered. For his part, Ahidjo severely criticized Biya, alleging that Biya was abusing his power, that he lived in fear of plots against him, and that he was a threat to national unity. The two were unable to reconcile despite the efforts of several foreign leaders, and Ahidjo announced on August 27 that he was resigning as head of the CNU. In exile, Ahidjo was sentenced to death in absentia in February 1984, along with two others, for participation in the June 1983 coup plot, although Biya commuted the sentence to life in prison. Ahidjo denied involvement in the plot. A violent but unsuccessful coup attempt in April 1984 was also widely believed to have been orchestrated by Ahidjo. Few images remain of President Ahmadou Ahidjo, and it is often said that the Biya regime made an active effort to erase any visual or audio references to Cameroon's first head of state.
In his remaining years, Ahidjo divided his time between France and Senegal. He died in Dakar. Senegal.
There is a stadium named for him in Yaounde.
Ahmadou Ahidjo see Ahidjo, Ahmadou
Ahmadou Babatoura Ahidjo see Ahidjo, Ahmadou
Ahidjo, Ahmadou (Ahmadou Ahidjo) (Ahmadou Babatoura Ahidjo) (August 24, 1924 - November 30, 1989). First president of Cameroon (1960 -1982).
Ahidjo was born in Garoua, a major river port along the Benue River in northern Cameroun, which was at the time a French mandate territory. His father was a Fulani village chief, while his mother was a Fulani of slave descent. Ahidjo's mother raised him as a Muslim and sent him to Quranic school as a child. In 1932, he began attending local government primary school. After failing his first school certification examination in 1938, Ahidjo worked for a few months in the veterinary service. He returned to school and obtained his school certification a year later. Ahidjo spent the next three years attending secondary school at the Ecole Priamaire Superieure in Yaoundé, the capital of the mandate, studying for a career in the civil service. At school, Ahidjo also played soccer and competed as a cyclist. In 1942, Ahidjo joined the civil service as a radio operator for a postal service. As part of his job, he worked on assignments in several major cities throughout the country, such as Douala, Ngaoundéré, Bertoua, and Mokolo. According to his official biographer, Ahidjo was the first civil servant from northern Cameroun to work in the southern areas of the territory. His experiences throughout the country were influential in helping Ahidjo to foster his sense of national identity and in providing him the tools to handle the problems of governing a multiethnic state.
In 1947, Ahmadou Ahidjo was elected to the advisory territorial assembly and was re-elected in 1952 and 1956, when he was made its president. During this time, the Union des Populations du Cameroun (UPC) was founded to agitate for re-unification of the territory, a former German colony administered partly by the British and partly by the French as a United Nations Trust Territory. Led by Reuben Um Nyobe, the UPC brought its case to the United Nations, but met with French repression and was forced to go underground. The UPC began guerrilla operations, which continued after Reuben Um Nyobe was killed in 1958.
Ahidjo chose to work within a political party which eschewed militancy and when, in 1957, France permitted the formation of Cameroon’s first African government, he was made vice-premier. The premier, Andre-Marie Mbida, called in French troops to suppress the rebels, but was accused of using excessive violence and refusal to negotiate, and was forced to resign in 1958.
Ahidjo formed the new government and continued to use French troops, but at the same time offered amnesty to the terrorists, many of whom accepted. At the end of the year, Cameroon was granted autonomy within the French community, although it remained a United Nations trust territory.
In 1960, full independence was granted to Cameroon, and after a referendum, Ahidjo became president. In that year, guerrilla activity decreased sharply after the death of Felix Roland Moumie, the major rebel leader.
In 1960, Ahidjo discussed unification with John Foncha, prime minister of British Southern Cameroon. The next year, Southern Cameroon voted to unite with Ahidjo’s nation and the Federal Republic of Cameroon was created. Ahidjo ended the federal system in 1972.
Ahidjo broadened Cameroon’s diplomatic base to lessen reliance on the West, and he worked to reduce ethnic tensions between the largely Muslim north and non-Muslim south. Though his abolition of the federal system and his tight control of the government were unpopular, he was easily re-elected in 1975 and 1980.
In 1982, after twenty-two years in office, Ahidjo retired in favor of his prime minister, Paul Biya. Ahidjo remained head of his party, hoping to continue to influence events, but soon clashed with Biya. After an abortive coup attempt, the government convicted Ahidjo, in absentia, for his suspected role and sentenced him to death, but Biya commuted the sentence to life imprisonment, while Ahidjo remained in France.
Ahidjo resigned, ostensibly for health reasons, on 4 November 1982 (there are many theories surrounding the resignation; it is generally believed that his French doctor "tricked" Ahidjo about his health) and was succeeded by Prime Minister Paul Biya two days later. That he stepped down in favor of Biya, a Christian from the south and not a Muslim from the north like himself, was considered surprising. Ahidjo's ultimate intentions are unclear. It is possible that he intended to return to the presidency at a later point when his health improved, and another possibility is that he intended for Maigari Bello Bouba, a fellow Muslim from the north who succeeded Biya as Prime Minister, to be his eventual successor as President, with Biya in effectively a caretaker role. Although the Central Committee of the ruling Cameroon National Union (CNU) urged Ahidjo to remain president, he declined to do so, but he did agree to remain as the leader of the CNU. However, he also arranged for Biya to become the CNU vice-president and handle party affairs in his absence. Additionally, in January 1983, Ahidjo travelled across the country in a tour in support of Biya.
Later in 1983, a major feud developed between Ahidjo and Biya. On July 19, 1983, Ahidjo went into exile in France, and Biya began removing Ahidjo's supporters from positions of power and eliminating symbols of his authority, replacing Ahidjo's portraits with his own and removing Ahidjo's name from the anthem of the CNU. On August 22, Biya announced that a plot allegedly involving Ahidjo had been uncovered. For his part, Ahidjo severely criticized Biya, alleging that Biya was abusing his power, that he lived in fear of plots against him, and that he was a threat to national unity. The two were unable to reconcile despite the efforts of several foreign leaders, and Ahidjo announced on August 27 that he was resigning as head of the CNU. In exile, Ahidjo was sentenced to death in absentia in February 1984, along with two others, for participation in the June 1983 coup plot, although Biya commuted the sentence to life in prison. Ahidjo denied involvement in the plot. A violent but unsuccessful coup attempt in April 1984 was also widely believed to have been orchestrated by Ahidjo. Few images remain of President Ahmadou Ahidjo, and it is often said that the Biya regime made an active effort to erase any visual or audio references to Cameroon's first head of state.
In his remaining years, Ahidjo divided his time between France and Senegal. He died in Dakar. Senegal.
There is a stadium named for him in Yaounde.
Ahmadou Ahidjo see Ahidjo, Ahmadou
Ahmadou Babatoura Ahidjo see Ahidjo, Ahmadou
Ahikar
Ahikar (Ahiqar). Ahikar was one of the wise men of antiquity, in whose name proverbs were handed down from generation to generation. As counsellor to Kings Sennacherib and Esarhaddon of Assyria, he chose his nephew Nadan to succeed him in his old age. After Nadan took his uncle’s place, he accused Ahikar of betraying Assyria. Ahikar was saved from death by a faithful friend, and restored to the King’s grace when Assyria was in dire need of his advice. Nadan was chastised and put to death. The proverbs are presented in the tale as lessons and admonitions to Nadan, whose failure to heed them and base ingratitude brought him to a bad end.
“Ahikar the counsellor” is referred to in a late neo-Babylonian tablet from Erech. The tale and proverbs are preserved first in Aramaic among the Elephantine papyri. Ahikar is mentioned in the book of Tobit, as is also Nadan, and some of the proverbs are repeated there. Democritus (c. 460 B.C.T.) is said to have used the works of an Akikaros in his writings and Theophrastus (c. 370 B.C.T.) is said to have written a book called Akicharos. Material from Ahikar also entered the Aesopian corpus. Versions of Ahikar, preserved in Syriac, Armenian, Slavonic, Turkic, and neo-Aramaic, attest to the great popularity of the tale, which was also known to the writers of the Qur’an.
Ahiqar or Ahikar was also an Assyrian sage known in the ancient Near East for his outstanding wisdom.
The Story of Ahikar, also known as the Words of Ahikar, has been found in an Aramaic papyrus of 500 B.C. among the ruins of Elephantine. The narrative of the initial part of the story is expanded greatly by the presence of a large number of wise sayings and proverbs that Ahikar is portrayed as speaking to his nephew. It is suspected by most scholars that these sayings and proverbs were originately a separate document, as they do not mention Ahikar. Some of the sayings are similar to parts of the Biblical Book of Proverbs, others to the deuterocanonical Ecclesiasticus, and others still to Babylonian and Persian proverbs. The collection of sayings is in essence a selection from those common in the Middle East at the time, noticeably preferring those in favor of corporal punishment.
Achiacharus is the name occurring in the Book of Tobit as that of a nephew of Tobit (Tobias) and an official at the court of Esarhaddon at Nineveh. There are references in Romanian, Slavonic, Armenian, Arabic and Syriac literature to a legend, of which the hero is Ahikar for Armenian, Arabic and Syriac. It was pointed out by scholar George Hoffmann in 1880 that this Ahikar and the Achiacharus of Tobit are identical. It has been contended that there are traces of the legend even in the New Testament, and there is a striking similarity between it and the Life of Aesop by Maximus Planudes (ch. xxiii-xxxii). An eastern sage Achaiicarus is mentioned by Strabo. It would seem, therefore, that the legend was undoubtedly oriental in origin, though the relationship of the various versions can scarcely be recovered.
In the story, Ahikar was chancellor to the Assyrian kings Sennacherib and Esarhaddon. Having no child of his own, he adopted his nephew Nadan/Nadab/Nadin, and raised him to be his successor. Nadan/Nadab/Nadin ungratefully plotted to have his elderly uncle murdered, and persuades Esarhaddon that Ahikar has committed treason. Esarhaddon orders Ahikar be executed in response, and so Ahikar is arrested and imprisoned to await punishment. However, Ahikar reminds the executioner that the executioner had been saved by Ahikar from a similar fate under Sennacherib, and so the executioner kills one of his (innocent) eunuchs instead, and pretends to Esarhaddon that it is the body of Ahikar.
The remainder of the early texts do not survive beyond this point, but it is thought probably that the original ending had Nadan/Nadab/Nadin being executed while Ahikar is rehabilitated. Later texts portray Ahikar coming out of hiding to counsel the Egyptian king on behalf of Esarhaddon, and then returning in triumph to Esarhaddon. In the later texts, after Ahikar's return, he meets Nadan/Nadab/Nadin and is very angry with him, and Nadan/Nadab/Nadin then dies.
The Story of Ahikar see Ahikar
“Ahikar the counsellor” see Ahikar
Ahiqar see Ahikar
Ahikar (Ahiqar). Ahikar was one of the wise men of antiquity, in whose name proverbs were handed down from generation to generation. As counsellor to Kings Sennacherib and Esarhaddon of Assyria, he chose his nephew Nadan to succeed him in his old age. After Nadan took his uncle’s place, he accused Ahikar of betraying Assyria. Ahikar was saved from death by a faithful friend, and restored to the King’s grace when Assyria was in dire need of his advice. Nadan was chastised and put to death. The proverbs are presented in the tale as lessons and admonitions to Nadan, whose failure to heed them and base ingratitude brought him to a bad end.
“Ahikar the counsellor” is referred to in a late neo-Babylonian tablet from Erech. The tale and proverbs are preserved first in Aramaic among the Elephantine papyri. Ahikar is mentioned in the book of Tobit, as is also Nadan, and some of the proverbs are repeated there. Democritus (c. 460 B.C.T.) is said to have used the works of an Akikaros in his writings and Theophrastus (c. 370 B.C.T.) is said to have written a book called Akicharos. Material from Ahikar also entered the Aesopian corpus. Versions of Ahikar, preserved in Syriac, Armenian, Slavonic, Turkic, and neo-Aramaic, attest to the great popularity of the tale, which was also known to the writers of the Qur’an.
Ahiqar or Ahikar was also an Assyrian sage known in the ancient Near East for his outstanding wisdom.
The Story of Ahikar, also known as the Words of Ahikar, has been found in an Aramaic papyrus of 500 B.C. among the ruins of Elephantine. The narrative of the initial part of the story is expanded greatly by the presence of a large number of wise sayings and proverbs that Ahikar is portrayed as speaking to his nephew. It is suspected by most scholars that these sayings and proverbs were originately a separate document, as they do not mention Ahikar. Some of the sayings are similar to parts of the Biblical Book of Proverbs, others to the deuterocanonical Ecclesiasticus, and others still to Babylonian and Persian proverbs. The collection of sayings is in essence a selection from those common in the Middle East at the time, noticeably preferring those in favor of corporal punishment.
Achiacharus is the name occurring in the Book of Tobit as that of a nephew of Tobit (Tobias) and an official at the court of Esarhaddon at Nineveh. There are references in Romanian, Slavonic, Armenian, Arabic and Syriac literature to a legend, of which the hero is Ahikar for Armenian, Arabic and Syriac. It was pointed out by scholar George Hoffmann in 1880 that this Ahikar and the Achiacharus of Tobit are identical. It has been contended that there are traces of the legend even in the New Testament, and there is a striking similarity between it and the Life of Aesop by Maximus Planudes (ch. xxiii-xxxii). An eastern sage Achaiicarus is mentioned by Strabo. It would seem, therefore, that the legend was undoubtedly oriental in origin, though the relationship of the various versions can scarcely be recovered.
In the story, Ahikar was chancellor to the Assyrian kings Sennacherib and Esarhaddon. Having no child of his own, he adopted his nephew Nadan/Nadab/Nadin, and raised him to be his successor. Nadan/Nadab/Nadin ungratefully plotted to have his elderly uncle murdered, and persuades Esarhaddon that Ahikar has committed treason. Esarhaddon orders Ahikar be executed in response, and so Ahikar is arrested and imprisoned to await punishment. However, Ahikar reminds the executioner that the executioner had been saved by Ahikar from a similar fate under Sennacherib, and so the executioner kills one of his (innocent) eunuchs instead, and pretends to Esarhaddon that it is the body of Ahikar.
The remainder of the early texts do not survive beyond this point, but it is thought probably that the original ending had Nadan/Nadab/Nadin being executed while Ahikar is rehabilitated. Later texts portray Ahikar coming out of hiding to counsel the Egyptian king on behalf of Esarhaddon, and then returning in triumph to Esarhaddon. In the later texts, after Ahikar's return, he meets Nadan/Nadab/Nadin and is very angry with him, and Nadan/Nadab/Nadin then dies.
The Story of Ahikar see Ahikar
“Ahikar the counsellor” see Ahikar
Ahiqar see Ahikar
Ahmad, Ahmuadzam Shah
Ahmad, Ahmuadzam Shah (Ahmuadzam Shah Ahmad) (c. 1836-1917). First sultan of Pahang (1882-1914), then a province of old Johor. A strong and resourceful leader, Ahmad possessed the “softness of voice” and refined manners that the Malay appear to value in their leaders. In 1863, after a six year civil war, he became bendahar (chief minister) of Pahang and sought to consolidate the independence of Pahang from Johor. In 1882, he assumed the title of sultan and established a court on the old Johor model. He reluctantly accepted a British resident (a so-called adviser) in 1888 and supported him, with little enthusiasm, in the revolt that followed (1891-1895). When convinced of British determination, however, he adapted ably to the colonial presence.
Ahmuadzam Shah Ahmad see Ahmad, Ahmuadzam Shah
Ahmad, Ahmuadzam Shah (Ahmuadzam Shah Ahmad) (c. 1836-1917). First sultan of Pahang (1882-1914), then a province of old Johor. A strong and resourceful leader, Ahmad possessed the “softness of voice” and refined manners that the Malay appear to value in their leaders. In 1863, after a six year civil war, he became bendahar (chief minister) of Pahang and sought to consolidate the independence of Pahang from Johor. In 1882, he assumed the title of sultan and established a court on the old Johor model. He reluctantly accepted a British resident (a so-called adviser) in 1888 and supported him, with little enthusiasm, in the revolt that followed (1891-1895). When convinced of British determination, however, he adapted ably to the colonial presence.
Ahmuadzam Shah Ahmad see Ahmad, Ahmuadzam Shah
Ahmad al-Badawi
Ahmad al-Badawi ([1199?]1200-1276). A Sufi saint of Egypt and the founder of an order -- a tariqa -- which is known as the Badawiyya. Born in Fez, Morocco, of a Sayyid family, Ahmad al-Badawi made the pilgrimage -- the hajj -- to Arabia and later visited Iraq before a vision impelled him to travel to Tanta in Egypt, where he remained until his death.
The behavior of Ahmad al-Badawi was both ascetic and eccentric. He ate little, sometimes fasting for forty days. During one period, he would remain completely silent while, at another time, he would scream continuously. From the roof of his house, al-Badawi was said to have gazed directly at the sun until his eyes became red blotches. Throughout the night, al-Badawi would stay awake, reciting the Qur’an. He also worked numerous miracles, and elicited both absolute loyalty and fierce hostility from many Egyptians during his lifetime.
Despite a meager literary testament, Ahmad gained enormous posthumous fame due to the powers associated with his tomb. No less than three well-attended celebrations of the anniversary of the saint’s death take place in different parts of Egypt. Numerous accounts have been written of the miracles resulting from that hallowed event.
Badawi, Ahmad al- see Ahmad al-Badawi
Ahmad al-Badawi ([1199?]1200-1276). A Sufi saint of Egypt and the founder of an order -- a tariqa -- which is known as the Badawiyya. Born in Fez, Morocco, of a Sayyid family, Ahmad al-Badawi made the pilgrimage -- the hajj -- to Arabia and later visited Iraq before a vision impelled him to travel to Tanta in Egypt, where he remained until his death.
The behavior of Ahmad al-Badawi was both ascetic and eccentric. He ate little, sometimes fasting for forty days. During one period, he would remain completely silent while, at another time, he would scream continuously. From the roof of his house, al-Badawi was said to have gazed directly at the sun until his eyes became red blotches. Throughout the night, al-Badawi would stay awake, reciting the Qur’an. He also worked numerous miracles, and elicited both absolute loyalty and fierce hostility from many Egyptians during his lifetime.
Despite a meager literary testament, Ahmad gained enormous posthumous fame due to the powers associated with his tomb. No less than three well-attended celebrations of the anniversary of the saint’s death take place in different parts of Egypt. Numerous accounts have been written of the miracles resulting from that hallowed event.
Badawi, Ahmad al- see Ahmad al-Badawi
Ahmad al-Bakka'i
Ahmad al-Bakka'i (Ahmad al-Bakka'i al-Kunti) (1803-1865). Leader of the rebellion in which the Tukolor revolutionary al-Hajj ‘Umar ibn Sa‘id Tall was killed in 1864. A Kenata Moor of Timbuktu, Ahmad al-Bakka‘i was an important figure in the Qadiriyya Islamic brotherhood, a rival of the Tijaniyya brotherhood to which ‘Umar belonged. He joined Ba Lobbo and 'Abdul Salam of Macina in leading the rebellion which was only temporarily successful. Despite the death of ‘Umar, Macina was soon reconquered by ‘Umar’s nephew, Ahmadu Tijani.
Ahmad al-Bakka'i al-Kunti (born in 1803 in the Azawad region north of Timbuktu – died in 1865 in Timbuktu) was a West African Islamic and political leader. He was one of the last principal spokesmen in precolonial Western Sudan for an accommodationist stance towards the threatening Christian European presence, and even provided protection to Heinrich Barth from an attempted kidnapping by the ruler of Massina (Ahmad Ahmad ibn Muhammad Lobbo). In a letter to the ruler, which was rather a fatwa he denied the former's right to have Barth arrested or killed and his belongings confiscated, as the Christian was neither a dhimmi (a non-Muslim subject of a Muslim ruler) nor an enemy of Islam, but the native of a friendly country, that is Great Britain. He went as far as to deny Ahmad Ahmad ibn Muhammad Lobbo the right to proclaim the jihad and called him "the ruler over a few huts at the outskirts of the Islamic world".
Al-Bakkai was also one of the last Kunta family shaykhs, whose prestige and religious influence were interwoven with the Qadiri brotherhood and the economic fortunes of the Timbuktu region. His voluminous correspondence provides a rare, detailed glimpse into political and religious thought in 19th century West Africa regarding the primary concerns of the nature of the Imamate/caliphate in Sahelian and Sudanese communities, issues surrounding the encroaching Christian powers, and the growing politicalization of Sufi tariqah affiliation.
Bakka', Ahmad al- see Ahmad al-Bakka'i
Ahmad al-Bakka'i al-Kunti see Ahmad al-Bakka'i
Ahmad al-Bakka'i (Ahmad al-Bakka'i al-Kunti) (1803-1865). Leader of the rebellion in which the Tukolor revolutionary al-Hajj ‘Umar ibn Sa‘id Tall was killed in 1864. A Kenata Moor of Timbuktu, Ahmad al-Bakka‘i was an important figure in the Qadiriyya Islamic brotherhood, a rival of the Tijaniyya brotherhood to which ‘Umar belonged. He joined Ba Lobbo and 'Abdul Salam of Macina in leading the rebellion which was only temporarily successful. Despite the death of ‘Umar, Macina was soon reconquered by ‘Umar’s nephew, Ahmadu Tijani.
Ahmad al-Bakka'i al-Kunti (born in 1803 in the Azawad region north of Timbuktu – died in 1865 in Timbuktu) was a West African Islamic and political leader. He was one of the last principal spokesmen in precolonial Western Sudan for an accommodationist stance towards the threatening Christian European presence, and even provided protection to Heinrich Barth from an attempted kidnapping by the ruler of Massina (Ahmad Ahmad ibn Muhammad Lobbo). In a letter to the ruler, which was rather a fatwa he denied the former's right to have Barth arrested or killed and his belongings confiscated, as the Christian was neither a dhimmi (a non-Muslim subject of a Muslim ruler) nor an enemy of Islam, but the native of a friendly country, that is Great Britain. He went as far as to deny Ahmad Ahmad ibn Muhammad Lobbo the right to proclaim the jihad and called him "the ruler over a few huts at the outskirts of the Islamic world".
Al-Bakkai was also one of the last Kunta family shaykhs, whose prestige and religious influence were interwoven with the Qadiri brotherhood and the economic fortunes of the Timbuktu region. His voluminous correspondence provides a rare, detailed glimpse into political and religious thought in 19th century West Africa regarding the primary concerns of the nature of the Imamate/caliphate in Sahelian and Sudanese communities, issues surrounding the encroaching Christian powers, and the growing politicalization of Sufi tariqah affiliation.
Bakka', Ahmad al- see Ahmad al-Bakka'i
Ahmad al-Bakka'i al-Kunti see Ahmad al-Bakka'i
Ahmad al-Hiba
Ahmad al-Hiba (Ahmed al-Hiba) (1876-1919). A religious leader of southern Morocco, and an ephemeral pretender to the Sharifian throne.
Ahmed al-Hiba was a leader of armed resistance to the French colonial power in the Western Sahara, and pretender to the sultanate of Morocco. In English texts he is usually referred to simply as El Hiba, meaning "the stork."
He was the son of Ma al-'Aynayn, a religious leader in the region of Smara, a town in the Western Sahara close to the Moroccan border. Ma al-'Aynayn led an armed uprising against the French in the first decade of the twentieth century. Shortly after his death, in 1912 the French imposed the Treaty of Fez on the Moroccans and took virtual control of the country. Ma al-'Aynayn's son al-Hiba then decided that this effectively vacated the position of Sultan of Morocco, and proclaimed himself Sultan at Tiznit, as his father had done before him.
A general uprising in the south of Morocco saw al-Hiba recognized as Sultan in Taroudant, Agadir and the Dades and Draa regions. He gained a powerful ally in Si Madani, head of the Glaoua family who were then out of favour with the real Sultan. With his tribal army he entered Marrakech on August 18, 1912 and was proclaimed Sultan there also.
A decisive battle with the French took place at Sidi Bou Othman near Marrakech on September 6, 1912. Al-Hiba's forces were defeated by the French commanded by Charles Mangin, with the loss of some 2000 tribal warriors. In January 1913, the Glaoua family, now allied with the French, drove al-Hiba back to the Sous.
Al-Hiba did not give up the struggle and continued to harass the French in his own area until his death on June 23, 1919 in Kerdous (Anti-Atlas). His struggle was carried on by his brother Merebbi Rebbu.
Hiba, Ahmad al- see Ahmad al-Hiba
Ahmed al-Hiba see Ahmad al-Hiba
El Hiba see Ahmad al-Hiba
"The Stork" see Ahmad al-Hiba
Ahmad al-Hiba (Ahmed al-Hiba) (1876-1919). A religious leader of southern Morocco, and an ephemeral pretender to the Sharifian throne.
Ahmed al-Hiba was a leader of armed resistance to the French colonial power in the Western Sahara, and pretender to the sultanate of Morocco. In English texts he is usually referred to simply as El Hiba, meaning "the stork."
He was the son of Ma al-'Aynayn, a religious leader in the region of Smara, a town in the Western Sahara close to the Moroccan border. Ma al-'Aynayn led an armed uprising against the French in the first decade of the twentieth century. Shortly after his death, in 1912 the French imposed the Treaty of Fez on the Moroccans and took virtual control of the country. Ma al-'Aynayn's son al-Hiba then decided that this effectively vacated the position of Sultan of Morocco, and proclaimed himself Sultan at Tiznit, as his father had done before him.
A general uprising in the south of Morocco saw al-Hiba recognized as Sultan in Taroudant, Agadir and the Dades and Draa regions. He gained a powerful ally in Si Madani, head of the Glaoua family who were then out of favour with the real Sultan. With his tribal army he entered Marrakech on August 18, 1912 and was proclaimed Sultan there also.
A decisive battle with the French took place at Sidi Bou Othman near Marrakech on September 6, 1912. Al-Hiba's forces were defeated by the French commanded by Charles Mangin, with the loss of some 2000 tribal warriors. In January 1913, the Glaoua family, now allied with the French, drove al-Hiba back to the Sous.
Al-Hiba did not give up the struggle and continued to harass the French in his own area until his death on June 23, 1919 in Kerdous (Anti-Atlas). His struggle was carried on by his brother Merebbi Rebbu.
Hiba, Ahmad al- see Ahmad al-Hiba
Ahmed al-Hiba see Ahmad al-Hiba
El Hiba see Ahmad al-Hiba
"The Stork" see Ahmad al-Hiba
Ahmad Alimi
Ahmad Alimi (d.c.1808). Ruler of the Kanuri state of Bornu (Nigeria) (c.1791-1808). Around 1807, the Fula in the Bornu province of Deya responded to ‘Uthman’s call to join the jihad (holy war) and attacked the governor. Ahmad counter-attacked the Fula there and ordered an anti-Fula campaign throughout the state. He then began a correspondence with ‘Uthman and his son Muhammad Bello, demanding to know why Bornu, an Islamic state, was being threatened by a fellow Muslim. The exchange of letters did not halt the hostilities and the Fula won a number of victories against Bornu. In 1808, they occupied the capital, forcing Ahmad to flee. Old and blind, Ahmad decided to abdicate in favor of his son, Dunama, and died a few months later.
Alimi, Ahmad see Ahmad Alimi
Ahmad Alimi (d.c.1808). Ruler of the Kanuri state of Bornu (Nigeria) (c.1791-1808). Around 1807, the Fula in the Bornu province of Deya responded to ‘Uthman’s call to join the jihad (holy war) and attacked the governor. Ahmad counter-attacked the Fula there and ordered an anti-Fula campaign throughout the state. He then began a correspondence with ‘Uthman and his son Muhammad Bello, demanding to know why Bornu, an Islamic state, was being threatened by a fellow Muslim. The exchange of letters did not halt the hostilities and the Fula won a number of victories against Bornu. In 1808, they occupied the capital, forcing Ahmad to flee. Old and blind, Ahmad decided to abdicate in favor of his son, Dunama, and died a few months later.
Alimi, Ahmad see Ahmad Alimi
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