Good Governance and the Dangers of Power: Advice from Timbuktu
The authors of the Timbuktu manuscripts provide practical advice on good governance
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Ahmed Baba’s book reveals his hostility towards princes and his contempt for the men of science who associated with them. He feared power, which he believed was corrupting and ultimately led to hell.
Commentaire sur le Mukhtasar Khalil (N° 4047) by Mohamed Bagayogo (maître d’Ahmed Baba)SAVAMA-DCI
Commentary on the Mukhtasar of Khalil
“When a person of authority is evoked and people seek the intervention of scholars or the court to repair an injustice they have suffered in return for a gift or service, this is corruption.
Stopping an injustice is an obligatory act for any Muslim capable of doing so on behalf of their Muslim brother or a non-Muslim under their protection […] for anyone who holds authority should not accept gifts.
According to the Hadith, anyone who intercedes on behalf of his brother and accepts a gift from him has committed an act of corruption or usury. However, fearing injustice, it is permissible to give a bribe because spending money to protect yourself if you are unable is permitted.”
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This passage from the commentary on the Mukhtasar of Khalil written by Ahmed Baba’s teacher Mohammed Bagayogo in the second half of the 16th century (the copy dates from 1915) recalls the norms of authorized corruption; if you spend your money to repair an injustice or to protect yourself, or if you are doing so to thwart an act of corruption that has created an injustice you would like to repair.
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This book was one of the last texts written by Al-Ghazali at the end of his life. Originally composed in Persian, it was translated by one of his followers, Safiy al-Dine ‘Ali b. Mubarak.
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Advice to kings
“A king should be constantly mindful of meeting with scholars and should be sure to heed their advice. However, he should refrain from scholars with unhealthy behavior who pay mind to the earthly world; this category of scholar praises and deceives you for the sole purpose of obtaining, by trickery, your favors and the vile material goods you possess.
On the other hand, a better scholar is one who is disinterested in the goods you possess and is impartial in this regard. It is said that one day Shaqiq al-Balkhi entered the house of Caliph Harun al-Rashid, who said to him: ‘Are you Shaqiq the pious?’ He answered: ‘Yes, I am Shaqiq but I am not pious.’ The caliph said: ‘Give me some advice.’
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Shaqiq replied, saying: ‘Allah has granted you the position of Abu Bakr al-Siddiq and commands you to adopt his sincerity. Allah has given you the status of Umar b. al-Khaṭab and commands you to recognize truth from lies as he did.
Allah has bestowed on you the rank of he who is qualified to possess two lights, ‘Usman b. ‘Afan, and commands you to live up to his modesty and generosity. Allah has granted you the rank of Ali b. Abi Ṭalib and obliges you to acquire knowledge and exercise righteousness as ‘Ali did.’
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The caliph said: ‘Give me some more advice.’
Shaqiq said: ‘As you wish. Oh Caliph, know that Allah has an abode called hell. He has assigned you to watch over this abode and has given you three things with which you must prevent people from entering: the public treasury, the whip, and the saber.
Give from the public treasury to the needy who appeal to you, use the whip to punish those who go against Allah’s commands, and put to death by the saber with the consent of the guardian of the victim, anyone who takes the life of another for no good reason.
If you disobey these orders, you will be the leader of those who dwell in hell and will lead them to affliction.’ The caliph asked him: ‘Give me some more advice.’
Shaqiq said: ‘You are like a source of water and the scholars like streams. When the source is pure, the streams remain unaffected. On the other hand, if the source is unfit, the purity of the streams is worth nothing.’”
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The book deals with political and social issues, expressing ideas in the form of moral advice, sermons, and ethical recommendations intended for rulers and politicians for the sole purpose of serving and guiding them in managing their cities and educating their subjects.
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Religion responds to kings and sultans
“A kingdom has two foundations: justice and beneficence. Justice consists in giving beneficiaries their due in full for themselves and others. Beneficence is being kind with what is yours and not with that of others.
Justice is to place the two adversaries on equal footing as they enter and are seated, to look at them, speak to them, and treat them on an equal basis in every other way.
The ruler must be impartial in his judgments. He should not be strict in a way that frightens the two adversaries nor be in such a good mood as to encourage the adversaries to demystify his power.
He should only respond when greeted; he should address neither a smile nor a word until he is sure the person in question is neither of the antagonists.
Justice is to give each of the adversaries their turn at pleading and to accept only those among the witnesses who are just and agree willingly to testify, and do not suffer from any suspicion of partiality for the one in favor of whom they are testifying.”
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‘A collection on good principles of government’ written by Muhammad ibn Abd al-Karim al-Maghili dates back to the reign of Emperor Askia Mohammed (1493–1528). It bears witness to the existence of highly developed state institutions and introduces the rules of a fair trial that prefigure the great texts of the 21st century.
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Treatise on advising rulers
“Instating a just ruler is a duty because earthly affairs and faith are guarantees of good governance...
Faith and power are twinned. Power is the custodian of good faith to ensure that it does not weaken. Power without faith is a leaning wall. Faith without power is a warrior without armor.
To be fair for one day during your power is worth more than worshipping God for 60 years. And being unfair for 60 years is worth more than neglecting a nation for half a day.”
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Through this text and this excerpt, originally written in verse to make it easier to remember, the author expressed his desire to fulfill his duty as a citizen, which consisted of observing those in power and providing constructive criticism.
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This expression helped rulers be edified in relation to the concerns of the people.
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The author, about whom we know neither his name nor when he lived, highlights the need for collaboration between power and religion, which are complementary and must go hand-in-hand: power is the custodian of good faith to ensure that it does not weaken; power without faith is a leaning wall; faith without power is a warrior without armor.
