The speech was given at the international scientific symposium organized by the Mohammed VI Foundation of African Oulema on the theme of “The African Islamic Heritage: Memory and History” on 22-23-24 Rabi’ al-Awwal 1443 H, corresponding to 29-30-31 October 2021 in the Nigerian capital Abuja.

Abstract

Since the guiding rays of Islam illuminated its path into Africa through Habasha (now Ethiopia), Muslims have been guided by its unique heritage passed down from generation to generation. This time-honored heritage, which comes in both tangible and intangible forms, has served as a signpost guiding the Ummah towards the path to salvation. However, with several threats ranging from human to environmental, the future of African Islamic Heritage is undoubtedly facing peril. This paper will look at the history of this heritage, shed light on its current dynamic state, and zoom in on the prospects of its restoration and preservation for the next generation – through scientific research – by proffering a number of cutting-edge solutions in science and technology.

This presentation has the following scope:

• Introduction
• Perspective 1: The concept of heritage
• Perspective 2: Islam as a heritage
• Perspective 3: The Qur’an as a heritage
• Perspective 4: The Holy Qur’an and its influence on the lives of the Muslim communities of the North-West African regions
• Perspective 5: The prophetic tradition and its impacts on the lives of the Muslim communities in the North-West African regions
• Perspective 6: Growth and expansion of the Muslim communities in the North-West African regions
• Perspective 7: Origin of Islamic Heritage
• Perspective 8: The golden age in the History of Islamic scholarship
• Perspective 9: The emergence of Islamic golden age
• Perspective 10: Muslim contribution to human civilization
• Perspective 11: Muslim Intellectual terrains in West Africa
• Perspective 12: Some key scientific discoveries pioneered by Muslim scholars
• Perspective 13: Some terminologies of Islamic-Arabic origin still in use in Africa and around the world
• Perspective 14: The importance of preserving African Islamic heritage – from the perspective of this foundation.
• Perspective 15: Recommended measures to rescue and restore our cultural heritage –through scientific research
• Conclusion
• Reference sources

Introduction

This presentation is structured into an introduction, some 15 perspectives on the Africa Islamic heritage, a conclusion and reference sources. It will shed light on the history of combined African and Islamic heritage – focusing on its dynamics as well as prospects for its restoration and preservation for our future generations – through scientific research – by proffering a number of relevant solutions which we could reach through science and technology.

Perspective 1: The concept of heritage

Heritage is lexically defined as “a country’s or an area’s history and historical building and sites area or zones that are considered to be of interest and value to present generations.”¹.

From a socio-historical point of view, which is the context within which this paper views heritage, “Heritage is the full range of our inherited traditions, monuments, objects, and culture.  Most important, it is the range of contemporary activities, meanings, and behaviors that we draw from them, therefore, heritage includes, but is much more than preserving, excavating, displaying, or restoring a collection of old things.  It is both tangible and intangible – in the sense that ideas and memories – of songs, recipes, language, dances, and many other elements of who we are and how we identify ourselves are as important as historical buildings and archaeological sites.”².

However, in the African context, Islamic heritage can be viewed as a combination of the huge moral relic on one hand  – through religion and cultural display (as a comprehensive way of life on one part) and material – (such as artifacts, manuscripts, ancient scientific tools, historical buildings, and archeological sites among others) on the other – passed onto the Muslim Ummah by their predecessors, pioneer scholars and inventors to the subsequent generations through enriched multiple branches of knowledge.

Perspective 2: Islam as a heritage

Islam, viewed through Quran, has a universal status. Allah says in Qur’an chapter 34 verse 28: ‘And we have not sent you (O Muhammad) except as a giver of glad tidings and a Warner to all mankind, but most of men know not’.³ Besides, in Qur’an chapter 21 verse 107 Allah says: ‘And we have not sent you O Muhammad but as a mercy for mankind’.⁴ This universality of Islam is clear in West Africa – when viewed in terms of population size – where about 255 million out of its total population of 300 million are Muslims – a religion on which they rely as the benchmark for their lifestyle, mindset, morality and daily transactions.

Perspective 3: The Qur’an as a heritage

The Quran, which is the embodiment of Allah’s message to mankind is essentially the constitution of the Muslim Ummah. As a moral compass, this living document is the second and most important cultural heritage bestowed on us – as contained in Quran Chapter 35, verse 32 where it says in part:

ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا

“And then We caused to inherit the Book on those we have chosen of our servants”.⁵

The Five main Intangible Heritage drawn from the Quran

1. Declaration of testimony of the oneness of Allah. In Qur’an chapter 2 verse 3, Allah says: “Those Who believe in the Ghaib (unseen) and perform As-salat (daily prayers) and spend out of what We have provided for them”.⁶
2. Steadfastness to five daily prayers. In Quran chapter 2 verse 43 Allah says: “And perform As salat and give Zakat, and bow down and submit yourselves with obedience to Allah”.⁷

3. Observance of 29 or 30 days of annual fasting in the month of Ramadan. Quran chapter 2 verse 183 says: “O those who believe in Allah, fasting is prescribed for you as it was prescribed for those before you”.⁸ 

4. Payment of alms (Zakat) to the needy and poor persons in the communities. Qur’an chapter 2 verse 43 and 83 says: “And perform As salat and give Zakat (alms), and bow down yourselves with those who bow down”.⁹

5. Performance of pilgrimage to (Hajj) to Saudi Arabia for a person who is capable of doing so. In Qur’an chapter 3 verse 97, Allah says: “In it are manifest signs of Ibrahim, whosoever enters it attains security. And Hajj to the House (Ka’aba) is a duty that mankind owes to Allah, those who can afford the expenses.”¹⁰ 

Perspective 4: The Holy Qur’an and its influence on the Muslim communities of West Africa

The influence of the Holy Qur’an on the formation of the framework on the collective memories as a bedrock for the Muslim communities in the North-West African sub-region has effectively contributed to the construction of the characteristics of the communities and their personalities – since the time these regions got exposed to Islam over one thousand years ago. Nevertheless, the Qur’an as an authentic document has had a far-reaching impact on the perception, collective memory and the mindset of the communities in the regions. The Qur’an is a universal reminder for Muslims to frequently read, memorize, and reflect on its content in their everyday life and during their mandatory and non-mandatory prayers finds true expressions in the lives of Muslims in the Northern and West African sub-region. In Quran chapter 37 verse 20 Allah says: ‘So, recite (you) of the Qur’an as much as maybe easy for you. He knows that there will be some among you sick, others travelling through the land, seeking of Allah’s bounty, yet others fighting in Allah’s cause. So, recite as much as maybe easy for you”.¹¹ We can also recall that Allah has enjoined all Muslims to commit themselves to his remembrance while at the same time reflecting on his signs and creations in whichever conditions they find themselves as they seek his favors, blessings and guidance in order to ward off evils and distance themselves from adverse actions. He says in Qur’an chapter 3 verse19: ‘Those who remember Allah, standing, sitting and lying down on their sides, and think deeply about the creation of the Heavens and the earth (saying) ‘Our Lord, You have not created all this without purpose, glory to You (Exalted are You above all that they associate with You as partner). Give us salvation from the torment of the fire”.¹²

Perspective 5: The prophetic tradition and its impacts on the lives of the Muslim communities in the North-West African regions

Allah says in Qur’an chapter 42 verse 52: ‘And we have sent to you (Oh Muhammad) a Revelation and Mercy of our command. You knew not what the Book is, nor what is Faith, but we have made it a light wherewith we guide whosoever of our slaves we will. And verily, you (O Muhammad) are indeed guiding to a Straight path’¹³ (i.e. Allah’s Religion of Islamic monotheism). There are thousands of collections of prophetic traditions that have found their ways to the Muslim Ummah in many parts of Africa – through both oral tradition and ancient manuscripts. These manuscripts, which are stored in many libraries across North and West Africa regions, are contributing in nurturing African Islamic heritage in the North-West African regions – influencing millions of people. With time, Muslims in these regions have maintained prophetic tradition (in addition to Quran) as a moral compass guiding them through their day-to-day lives.

Perspective 6: Growth and expansion of the Muslim communities in the North-West African regions.

In the seventh century, Muslims from the Arabian Peninsula conquered the coastal areas of North Africa and some parts of south of the Great desert.  They established their rule and dominance over those areas. It paved the way for Islam to extend into other parts of Africa, south of the Sahara.

However, the Berber tribes who had earlier embraced Islam especially the Sanhaja – were the first to convey the religion to other African tribes in the north and south of the Sahara through trade in beads, gold and salt. On the other hand, Islam reached the Sahelian belt of central and West Africa, known as Bilad as-Sudan i.e. the land of the blacks, from the east through the areas of the Red Sea and the Blue Nile. It is therefore obvious that the spread of Islam among Africans was primarily based on the efforts of individual trader’s daily religious practices and literal traditions of the pioneer Muslims in those areas attracted the attentions and admirations of the indigenous Africans to embrace the religion voluntarily.

Morocco and Mauritania were the conduits through which Islam reached the extreme parts of north-west Africa. The political-cum-religious movement, which appeared in the Western Sudan under the Almoravids dynasty (1053-1147), submerged with the Sanhajas of Morocco and the Fulani of the Senegal River Basin.

Trade and commerce paved the way for the introduction of new Islamic elements of material culture. This includes intellectual development associated with the spread of literacy among the people. As a result, parts of the Western Sudan eventually became famous in the centuries that followed for intellectual activities and trade.

Perspective 7: Origin of African Islamic Heritage

Islam extended into Africa through Habasha (now Ethiopia and Eritrea) – through the hands of a group of companions of the Prophet who fled Makkah (in Saudi Arabia) – in fear of being persecuted by the opponents of the prophet – in order to save their life and religion from the hands of their enemies. The flight comprised two batches. (Source Siratin Annabawi Kitab li Ibn Hisham) ¹⁴.

The first batch of Muslims who migrated to the Horn of Africa, came to Africa at the beginning of the month of Rajab in the fifth year of 626 AC of the advent of lslam in the Arabian Peninsula. During that time, a number of the companions of the prophet (SAW) migrated to the port town of Massawa and Gaabarab in two batches – in the modern state of Eretria and Federal Republic of Ethiopia respectively.

The first batch comprised the following personalities:

Uthman Bn Affan and his wife Ruqaiya, daughter of the prophet, led the first batch. Which included twelve men and four women. They were Uthman Bn Affan, his wife Ruqaiya, Abu Huzaifa, Ibn Utbah, his wife Sahlah bint Suhail, Abu Salma Bn Abdul Assad, his wife Ummu Salmah, Ameer Bn Rubaiah, his wife Laila Bint Haythamah, and Jafar Ibn Abu Talib.

The second batch was under the leadership of Uthman Bn Mazun. It members included Musab Bn Umair, ez-Zubair Bn el-Awam, Abdul Rahman Bn Auf, Abdullah Bn Masoud, Hatib Bn Amr, Suhail Bn Baidha – also known as Suhail Bn Wahab and Abu Sabrah (source: chapter 4,The Holistic History of Islam in the Western and Central Africa – by Sheikh Usman Braimah Bari) ¹⁵.

The arrival of these groups of migrants in Africa – which was documented as the first Hijra in Islamic Calendar, marked the entry point of a religious and linguistic heritage that would last for centuries – transforming a significant part of African traditions – through the use of manuscripts (hand-written Arabic scripts) in the delivery of religious teachings or artistic expressions. These transmissions took the form of movement of religious literature, scholars and students on one hand; and the use of Arabic letters in the production of huge bodies of religious literature in African languages (such as Hawsa, Fulfulde, Bambara, Yoruba, Zarma, Soninke, and Songhay, and kiswahili) on the other.

Today, through the tremendous efforts of earlier African scholars and historians, a large portion of these manuscripts – many of which are centuries old, have been restored and preserved in many libraries and museums across Africa.

These manuscripts display the works of earlier African Muslim scholars across the two spectrums of religious and material sciences:

• In the religious sciences, sterling contributions to our heritage have been made in Literature, Quranic Exegesis, Prophetic Tradition, Quran, Islamic Jurisprudence, Islamic Creed, History, Mysticism, Biography of the Prophet, Grammar, and Rhetoric among others.
• In the material sciences, remarkable inputs have been made in Astronomy, Astrology, Mathematics, Physics, Psychology, Medicine, Veterinary Science, Human Sciences, Chemistry, Biology, Engineering among others.

It should be noted that education in Islam is primarily associated with the aims and objectives of the Islam’s revealed book i.e. the Qur’an – which considers human beings as the principal actor both in this life and the next. Allah has on that basis assigned man the responsibility of upholding and promoting the concept of education in line with the principles of the permissible and the forbidden.  In Quran chapter 66 verse 6, Allah says: “O you who believe, ward off yourselves and your families against a Fire (Hell) whose fuel is men and stones, over which are (appointed) angels stern and severe, who disobey not, from executing the Commands they receive from Allah, but do that which they are commanded”.¹⁶

Similarly, the Prophet Muhammad (SAW) has reportedly said “All of you are Shepherds and all of you are accountable to what is being placed under your trusteeship” (Sunnah.com, Riyaadu Salihin page 283 – narrated by consensus of the Scholars of Hadith).¹⁷ This highlights the need to preserve the joint African Islamic heritage for the use of posterity.

Perspective 8: The golden age in the History of Islamic scholarship

The Islamic golden age, sometimes known as the Islamic renaissance is traditionally dated from the 7^th to the 13^th century. Contemporary scholars of today extend the period from the 13^th to the 16^th century. This period witnessed the flourishing of scientists, artists, engineers, scholars, poets, philosophers, geographers, historians and traders in Islamic world. During that period, Muslims made inputs into the advancement of art, agriculture, and technology. A western expert on The History of Muslim Science – the late Howard R. Turner, attested in his book – Science in Medieval Islam that:

“Muslim artists and scientists, Princes and laborers together made unique culture that has directly and indirectly influenced societies on every continent”.¹⁸

Perspective 9: The emergence of Islamic golden age

During the Muslim conquests of the 7^th and early 8^th centuries, Rashidun armies established the Caliphate (Islamic Empire) – which would become one of the largest empires in history. The Islamic golden Age was soon inaugurated by the middle of the 8^th century by the ascension of the Abbasid Caliphate and the transfer of the capital from Damascus to the newly founded city of Baghdad. The Abbasids were influenced by the Qur’anic injunctions and hadith stressing the value of knowledge such as:

1. “…It is only those have knowledge among his slaves that Fear Allah reported by the consensus of the Muslim scholars of Hadith
2. “…Allah will exalt in degree those of you who believe and those who have been granted knowledge
3. The ink of a scholar is more holy than the blood of martyrs”

In the process, The Muslim world became the unrivaled intellectual center for science, philosophy, medicine and education as the Abbasids championed the cause of knowledge and established the Darul Hikmah (i.e. House of Wisdom in Baghdad), where both Muslim and non-Muslim scholars sought to translate and convey all the existing world’s knowledge into Arabic. Nevertheless, notable Muslim scholars have contributed in the field of human civilization worldwide as noticed in the following areas: agriculture, economics, medicine, health care and philosophy, among others.

Perspective 10: Muslim contribution to human civilization

Muslims in the annals of history have contributed effectively in the promotion of human civilization through sciences and knowledge in general. Unlike Christianity where its pioneers have drawn a line between Religion and Science, in Islam, the study of science has always been compatible with the practice of the religion. The Qur’an, the divine book of Muslims, contains a number of scientific facts, which constitute miraculous revelations in modern times as confirmed by scientists. There are hundreds of scientific discoveries, which are already alluded to in the Qur’an. The following instances would throw more light on these facts. The Qur’an did mention that the earth was previously part of the sun and was later detached from it – becoming a habitable place for mankind. Qur’an chapter 21 verse 30 highlights this fact rhetorically:  “Have not those who disbelieve known that the heavens and the earth were joined together as one united piece, then We parted them?” ¹⁹.  The Qur’an further establishes that matter is made up of subatomic particles. Chapter 10 verse 61 reads:

“Nothing is hidden from your Lord (so much as) the weight of an atom…now what is less than that or what is greater than that…”²⁰

Quran chapter 39 verse 6 also indicates that there are three epithelial coverings enclosing the embryo in the mother’s womb – where it says: “He creates you in the wombs of your mothers: creation after creation in three veils of darkness”.²¹

With regards to the uniqueness of each person, Quran chapter 75 verse 4 indicates that each human being has a unique fingerprint – where it reads: “Yes, We are Able to put together in perfect order the tips of his fingers”.²²

The following brief reviews by Muslim scientists in various disciplines throw more light on these assertions.

Perspective 11: Muslim Intellectual terrains in West Africa

Scholarly and literary works of the Muslim Scholars in the Western Sudan constitute the intellectual basis for the subsequent generations in West Africa in general. Those scholars were inspired by the literary works of their predecessors in North Africa, Andalusia in Spain and Muslim countries of the East.  This scholarship was broadly characterized by the Qur’anic urge to foster relationship with God, know much about Islam through the history of the Prophet Muhammad (SAW), his guided companions, Islamic jurisprudence and it related sciences. The following themes largely reflect the areas of focus of those scholars:

1. Principles of Islamic canon law
2. Reflection of God/Mysticism
3. Sufi trend
4. Eulogy and tribute
5. History and biography

However, by this clarification the author does not intend to claim that Muslim scholars in West Africa have attained the highest stage of accreditation in the intellectual areas of their interest. A Muslim scholar, for that matter may be interested in more than one discipline, such as Qur’anic Exegesis, life history of the Holy Prophet Muhammad (SAW), Jurisprudence, Arabic Poetry, Prose, and Grammar etc. – in pursuit of which he might have spent considerable number of years before he attains the status of a qualified teacher.

It would be necessary however, to state that Islamic Sciences – particularly Sufism, Jurisprudence, and Arabic language assume prominence in the areas of interest of those western African Muslim scholars. Their intellectual activities were basically geared towards attainment of deeper comprehension of the teachings of the Qur’an and Hadith of the Prophet Muhammad (SAW). Hereunder are some selected personalities whose literary works could serve as models of the Islamic Intellectual terrains in the history of West Africa.

Principle of Islamic Law

This trend deals with the principle of Islamic Law. In his book, Ihya as-sunnah wa Ikmaad  al-Bid’a ²³ (i.e Revival of the Tradition of the Prophet Muhammad (SAW) and quenching of innovations), Sheikh Usman Danfodio reflects on the importance of the application of Islamic law in the Western and the Central Africa. His stance constitutes the ideals of Islamic culture and tradition in the West African Muslim communities.

• 1- Sheikh Usman Dan Fodio – A brief profile

Sheikh  Usman Danfodio (1754-1817) is the founder of Sokoto Caliphate, a scholar, author and reformist. His ancestor, Musa Jokolle migrated from Futa Toro (in the Republic of Senegal) and settled in the northern part of Nigeria. As a jurist, Dan Fodio belonged to the Maliki School of thought and the Qadiriyyah Sufi order.

• 2- Sheikh Muhammad Belli al-Futi – a brief profile

Sheikh Muhammad al Futi was of Fulani descent – who was born in Ghana in 1920 and died in 1999 in his home town of the northern Nigerian city of Kano. He was an Islamic scholar who had no formal education, but with an impressive command of both Arabic and English Languages, he wrote a number of books and educational articles. Sheikh Al-Futi actively participated in the Ghanaian politics of the pre-independence period – during which he clashed with the government of Dr. Kwame Nkrumah – leading to his exile to Togo in 1958.

• 3- Nana Asma’u – a brief profile

Nana Asma’u was the daughter of Sheikh Usman Danfodio – born under the Sokoto Caliphate and became one of its outstanding scholars. As a writer like most of the rest of her family members, she devoted her intellectual activities to promoting education of the Muslim woman in the Hausa land. Nana Asma’u had witnessed many of the religious wars engaged in by the Sokoto reformists and wrote about her experiences in them. Many of her literary works relate to Islamic education. She created a cadre of women teachers who devoted their time to travel through the length and breadth of the Caliphate to enlighten women in their homes about the religion of Islam.

• 4- Muhammad Bello – a brief profile

Muhammad Bello was around the year 1767 in the Islamic calendar. His father, Sheikh Usman Danfodio, was the founder of the Sokoto Empire in 1817. Bellow would later become the ruler of that empire, which was considered to be the biggest in sub-Saharan Africa. He and his paternal uncle, Abdullah Dan Fodio were the principal lieutenants of the founder of the Caliphate. The three are believed to have written over two hundred and sixty books and treatises on religion, law, politics, history and poetry. Upon the death of his father, Muhammad Bello and his paternal uncle carried out the reformation activities and took over the administrative affairs of the empire.

Some notable West African scholars who have left remarkable legacies in various fields of classical Islamic studies include:

1. Mali

Sheikh Ahmed Hamao-llah

Sheikh Ahmed Hamd Labbo

Sheikh Ahmed Baba Bun Ahmed Attumbukti

2. Nigeria

Sheikh Adam Al-ilori

Sheikh Abukabar Gumi

Sheikh Abubakar Atiqu

3. Senegal

Sheikh Ibrahim Nyass

Sheikh Umar Al-futi

Alhaj Malik Sey

4. Ghana

Sheikh Umar Al-karki

Sheikh Abdullai Dan Tano

Sheikh Ahmed Babalwaiz

Sheikh Haroun Mohammed Attijani

5. Mauritania

Sheikh Mahmoud Bun Umar Bao

Sheikh Mohammed Al-hafiz

6. Burkina Faso

Sheikh Mohammed Marhaba

7. Guinea

Sheikh Salih Bun Mohammed Al-fulati

Perspective 12: Some key scientific discoveries pioneered by Muslim scholars

• Algebra and Geometry

Abu Abdallah Muhammad Bn Musa al-Khawaarizmi (d.850) is considered as the founding father of algebra. The word Algorithm or Algorizm is a corrupted pronunciation of the name of his hometown Khawaarizm. He was a Mathematician who introduced the science of algebra to the European Mathematicians. The word algorithm and algebra came from his name and the title of one of his works respectively.

• Theory of Relativity

In the 8^th century, Al-qaadhi Abu Bakr developed the theory of relativity on time and space by means of mathematical equations and astrophysics. Albert Einstein (1879-1955), the pioneer European scientist who propounded the same theory, came to be associated with relativity much later in the 20^th century to be known in the western world.

• The pioneer Muslim Physicians

However, the first Muslim physician is believed by earlier Muslim scholars and historians to have been the Prophet himself. A significant number of medicinal statements are attributed to him. Many of his companions are said to have successfully treated a variety of diseases on the strength of the expertise they drew from the Prophet. The three methods of healing, among other things known to have been mentioned by the Prophet include, Cauterization, Cupping, and Scarification. He, however, disapproved the use of cauterization and scarification unless they become a prerequisite for medicinal application. According to Ahmad Bn Ali Bn Hajr al-Asqalani (1373-1449): “the prophet disapproved those two methods because they cause pain and menace on a patient since there was no anesthesia during that time”. In another breath, al-Askalani disclosed that “The Prophet is also believed to have been the first to suggest the contagious nature of leprosy, dermatological and venereal diseases”. ²⁴

Perspective 13: Some terminologies of Islamic-Arabic origin still in use in Africa and around the world

The word in English                        Discipline                  It’s Root in Arabic

Abelmost                                         Agriculture                     Habal Misk

Barborry                                           Agriculture                     Al-Barbaris

Berseem                                            Agriculture                    Al-Berseem

Gondy                                               Agriculture                    Karamil/Skranbat

Giraffe                                              Agriculture                     Azzafa

Batelgeuse                                        Astrology                       Mankab al-Jawza

Achernar                                           Astrology                      Akir Nahar

Deneb                                                Astrology                      Zamb a-Dujaja

Alchemy                                            Chemistry                     Al-Lakhmia

Alcohol                                             Chemistry                      Al-Kohool

Perspective 14: The importance of preserving African Islamic heritage – from the perspective of this foundation.

Article 4 (section 6) of the aims and objectives of the King Mohammed VI Foundation of African Oulema seeks to:

“Ensure the revitalization of the common African Islamic cultural heritage, by making it known and by promoting its dissemination, conservation and safeguarding.”²⁵

In a bold step towards implementing article 4 (section 6), two symposia on African Islamic heritage took place at the sections’ level so far in Niger. At the end of the last one held from 20-21 July 2019, a four-point resolution was issued – which seeks to:

1. Confine or preserve libraries that contain Islamic heritage collections while providing it with the needed tools for repair and restoration of these manuscripts – with the aim of making it accessible to researchers who need to take its pictures as well as work on its indexing or cataloguing among others.
2. Encourage the need for further scientific inquiries to authenticate the sources of these manuscripts through various means in order to widen its benefits.
3. Work on linking various online communication networks between the north and West African sub-region – via information exchange of the common African Islamic heritage between Morocco and the rest of the region.
4. Jointly upgrade expertise in the field of the scientific investigative technologies – as well as indexing and maintenance of heritage manuscripts.²⁶

Perspective 15: Recommended measures to rescue and restore our cultural heritage –through scientific research

For some time now, our valuable tangible heritage sites are being decimated through the effects of climatic conditions, tourism, adverse human intervention, unfavorable environmental conditions, and stealing. However, some stakeholders in the heritage sector (both governmental and private) are making use of science and technology to curb the destruction of these sites (with their associated treasures) in order to restore them to their real or near real state.

Some of the new technologies are:

• 1. Three D printing: 3-D (e three dimensions or three-dimensional modalities) describes an image that provides the perception of depth of position. In the third stage of the 3D modalities, the images are transformed into objects with very fine illustrative perception. This would enable historians to rectify and restore the missing sites of the targeted heritages and their artifacts to bring them back to their initial formats. “Three D technology is also utilized to recreate cultural heritage (in Syria) to rediscover the entire cultural heritage sites, including Palmyra’s iconic Triumphal Arch.” ^27a – Pulse Magazine, role of technology in preserving our cultural heritage as mentioned by Archie Clark.
• 2. Digital Photogrammetric: This is the science of obtaining high-precision measurements from photographs and other forms of images. Digital photography is playing a significant role in the restoration and preservation of valuable artifacts. “In many cases, 2D (two dimension) tourist photos have been collected and used to identify a 3D map of an object which can then be stored on an online database.”^27b. Project Mosul (in Iraq), which is also known as Rekrei, is a project dedicated to collection of photographs of artefacts, monuments, and museums that has been damaged by natural disasters or human intervention – where the data collected will be re-created into 3D dimensions in order to help restore and preserve our human heritage. Today, even many smart mobile phones come with in-built 3D scanning facilities, which will make it easier for historians and tourists to digitally upload these objects.
• 3. Artificial Intelligence (A.I): This is the simulation of human intelligence processes by machines, especially computer systems. Specific applications of A.I include expert systems, natural language processing, and speech recognition and machine vision. It is a new breakthrough in scientific research with huge potentials capable of preserving and protecting our heritage. “Microsoft, in partnership with archeologists, use A.I. to source and map “hundreds of thousands of images within a space of a day, a process that would have been impossible hitherto. The Higher number of mapped out images assist in bringing more realistic-looking artifacts and cultural heritage sites to a visible life.”^27c. This makes these sites easily accessible for historians, students, and the general public to study and understand the relevance of those scientific research and discoveries.
• 4. Augmented Reality and Virtual Reality: Augmented Reality and Virtual Reality are new amazing technology where digitally mapped out artifacts could be experienced in a surreal form – which depicts the image in acceptable vision as though is a real fact even though is not a technology that superimposes a computer-generated image on a user’s view of the real world, thus providing a composite view. Google, the search engine company, has partnered with CyArk on the Open Heritage project where they have uploaded ‘25 heritage sites in 18 countries’^27d. The project has also displayed a number of less popular archeological sites including Neolithic rock art in Somaliland, which offers opportunity to “digitally visit” sites we may have never seen physically.
• 5. Smart Liquid Tracking: One of the major challenges facing our heritage sites is looting. However, historians have innovated a means to track and trace missing artifacts – where “Traceable Smart Liquid “ (the one similar to those being used in the financial institutions – which withstands the weather conditions in the Middle East, are now being used to restore the lost or truncated parts of artifacts. This technology lasts for years and reacts to (Ultraviolet) UV light. The system comes with its own “forensic code” which formulates a unique signature to inform historians about the origin of an object. This means therefore, that when “marked objects are found in auction houses or online bidding sites, archaeologists can trace them to their original museums.”^27e.
• 6. Drones & Aerial Photography: Drones are now helping historians to “document, monitor and even discover heritage sites.” The images being produced by this aerial device are boosting 3D printing, digital photogrammetric, and many Augmented Reality and Virtual Reality projects. For instance, “The ancient world heritage site of Petra was even discovered to have an enormous monument hidden in plain sight”, which was only visible via drone photography. This no doubt indicates the power of drones in protecting our heritage sites as well as uncovering others which exist yet are hidden from us.^27f
• 7. Geo-spacial technology: This is a range of different technology such as remote sensing, global positioning system (GPS), geographical information system, field sensors, being used to facilitate the process of capturing or storing or processing or displaying, and disseminating information. “This technology can break new grounds in discovering hidden physical heritage” ²⁸ that maybe of vital importance to the Muslim Ummah.
•  8. The benefits of DNA test in preserving Islamic heritage

DNA testing has proven to be the most reliable system of authenticating both human genealogy and dates of living and non-living objects.

The Human Genome project is perhaps the most groundbreaking discovery that holds the key to the future of human genetics. In regards to African Islamic Heritage, according to Vitagene, an online scientific blog (DNA Test Heritage), “The benefits of DNA testing for heritage run far and wide. It can help us find our living relatives…Through DNA testing, many people have been fortunate enough to find long-lost parents, siblings, aunts, uncles, cousins, and more – they never knew prior to testing.”²⁹ In a world where some doubts the relationship of some prominent families who trace their roots to the Holy Prophet, DNA testing can help clear any shade of doubt about the truth or otherwise of those claims. Nonetheless, DNA testing can also authenticate the origin of living and non-living human objects that are of heritage values. For instance, a group of people have in recent time come out with some pieces of hairs (preserved in glassy case) – which they claim belong to the Holy Prophet. DNA testing can establish the authenticity of this and other similar claims.

• 9. Cloud computing: This is a new system of storage and retrieval of information in the information technology industry where vital information gets stored “in cyberspace” yet are accessible through the use of computer. According to IBM,  “It is on-demand access, via the internet, to computing resources – applications, services (physical servers and virtual servers), data storage, development tools, network king capabilities, and more – hosted at a remote data center managed by a cloud services provider (or CSP). The CSP makes these resources available for a monthly subscription fee or bills them according to data usage”.³⁰

This technology could be of huge benefits in digital storage of heritage manuscripts, pictures, artifacts among others. The most interesting aspect of it is that one can access it anywhere and anytime one gets a computer with internet access – without having to carry along any storage devices like pen drive.

Reliance on technological discoveries to protect our joint African and Islamic heritages has a huge potential in restoring and preserving African Islamic heritage.

With further advance in this digital age, technology has even greater prospects to discover new ground – where “robotics and automation may patrol and guard heritage sites susceptible to looting, and 5G (Five generation) technology could connect IoT (Internet of Things) to remote sensors which have the potentials of calling the attention of the concerned authorities of touristic damage. It will be interesting to see how these modern technological and scientific discoveries impact cultural heritage and the extent to which they could be utilized to safeguard, protect and preserve our valuable heritages.”³¹.

There is obviously the need, in the light of the above illustration, to increasingly engage researchers in this area in order to unearth more hidden treasures that will enlighten the Muslim Ummah about the past in order to guide us towards future discoveries – particularly in the area of heritage manuscripts. There is the need to adopt a scientific means of exploring for, restoring, editing, cataloguing, and publishing these manuscripts.

Conclusion

This international scientific symposium on the African Islamic Heritage, which is be from October 29-31 in Abuja, Nigeria, under the theme – “African Islamic Heritage: Memory and History”, is a clear evidence of the commitment of this noble foundation to the realization of the goals set forth by the Committee for the Revival of African Islamic Heritage of this foundation. However, to harness the full benefits of these invaluable heritages, there is the need for increased awareness about the educational values of these treasures for the benefits of future generations. Nonetheless, there is the need to devise a means of using this heritage as a strategic tool in building bridges of both intra and interfaith dialogue and tolerance for a lasting peace and stability in Africa. When that is done, the future possibilities shall be rewarding for the Muslim Ummah.

Finally, this presentation appeals to the Secretariat General of this noble Foundation, under the distinguished leadership of the Commander of the Faithful, His Majesty King Mohammed VI, to seriously consider some of these recommendations when implementing measures to salvage our damaged heritage.

We pray to Almight Allah to guide, protect and prolong the life of our beloved Commander of the Faithful, King Mohammed VI, members of His Royal family, citizens of the Kingdom of Morocco, and the entire Muslim Ummah.

Reference sources

[1] Encarta world English dictionary

[2] College of Social and behavioral sciences, University of Massachusetts, USA) – What is heritage?

[3] Qur’an chapter 34 verse 28

[4] Qur’an chapter 21 verse 107

[5] Quran Chapter 35, verse 32

[6] Qur’an chapter 2 verse 3

[7] Quran chapter 2 verse 43

[8] Quran chapter 2 verse 183

[9] Qur’an chapter 2 verse 43 and 83

[10] Qur’an chapter 3 verse 97

[11] Quran chapter 37 verse 20

[12] Qur’an chapter 3 verse191

[13] Qur’an chapter 42 verse 52

[14] Siratin Annabawi Kitab li Hisham, Ibn

[15] The Holistic History of Islam in the Western and Central Africa chapter 4 – Bari, Braimah, Usman, Sheikh

[16] Quran chapter 66 verse 6

[17] Riyaadu Salihin page 283

[18] Science in Medieval Islam, Turner, Edward

[19] Qur’an chapter 21 verse 30

[20] Quran chapter 10 verse 61

[21] Quran chapter 39 verse 6

[22] Quran chapter 75 verse 4

[23] Ihya as-sunnah wa Ikmaad al-Bid’a, Danfodio, Usman, Shiekh

[24] Ahmad Bn Ali Bn Hajr al-Asqalani (1373-1449)

[25] Presentation de la foundation Mohammed vi des oulema africains,

[26] Conference on African Islamic Heritage in Niger: Final Communique

[27] Pulse Magazine, Role of technology in preserving our cultural heritage,  Clark, Archie; a,b,c,d,e,f

[28] What are geospatial technologies? | American Association for the Advancement of Science

[29] Vitagene (Website) – dna-test-heritage

[30] Ibm (Website)-  cloud-computin

[31]  Pulse Magazine, Role of technology in preserving our cultural heritage,  Clark, Archie