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161111n^^^^^^^^xx^^^^^^s^^^^^^^^^^^swa^d |
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|a MS 47759 |2 SOAS manuscript number |
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7 |
|a MS 47759e |2 SOAS manuscript number |
| 245 |
00 |
|a Religious Utendi-Waadhi (MS 47759e) |h [electronic resource]. |
| 490 |
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|a Taylor Papers : Miscellaneous papers. |
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|a Biographical information: According to Taylor, the author belonged to the family of the sage Sheikh Abubakar bin Salim from Lamu. Sh. Abubakar’s family was also closely related to the family of the famous author of Al-Inkishafi, Sayyid Abdallah Ali bin Nasir. |
| 500 |
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|a Date of Composition: 1896 AD (1313 A.H.) |
| 500 |
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|a Languages: Swahili (Arabic script) |
| 500 |
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|a Donated by Mrs E. Hichens, 12 June 1945 |
| 500 |
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|a Incipit: Bismillahi isimu ina lakowe ahrramami rahimu jalla wa alaa jalia |
| 500 |
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|a Africa -- Eastern Africa -- Swahili Coast |
| 500 |
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|a Scribe: Sayyid Ahamadi bin Abubakar al Husseniy |
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|a Publication information: Knappert, Jan. 1971. Swahili Islamic Poetry, Vol. 1. Leiden: E.J. Brill |
| 506 |
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|a This item is believed to be in the public domain |
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|a In this section of MS 47759 there is a religious poem, a Waadhi, in the Utendi form of 310 stanzas, written by Sayyid Ahmadi bin Abubakar al Husseniy in 1895 AD, 1313AH. The poem is untitled, and it was given to Taylor by Alice Werner as is written in the first page of the poem. Because of its religious nature, the Waadhi provides religious instructions to the Muslim community. The first few stanzas are the usual opening for religious poems in praise of God and the Prophet. The narrative begins at stanza 9, and the author instructs the audience on how to be a proper Muslim and how to follow the Islamic values in order to be respected by the community, as well as in order to be rewarded at the time of death, on judgement day. By means of Koranic verses in Arabic, the author also says that it is human beings’ responsibility whether they behave in a good or bad manner, and those who behave badly will damage themselves and their life, as God will not punish a person if he/she have not gone astray. In various instances there are passages from the Koran. The poem tells also the story of Iblis, the devil, explaining to the audience how to stay away from bad things because it is Iblis that brings badness in human lives. Then, the author tells of the life of four companions of the Prophet, respectively Abubakar, Omar, Uthman, and Ali. Then he mentions the Other six companions of the Prophet without saying their names, and he also lists the wives of the Prophet. These are all important people that provide examples of how to be good Muslims, they followed and helped the Prophet, they became important people, and it is good to follow their example. Then, at Stanza 63-120, the author discusses about the meaning of death and he begins by discussing the devil Iblis, and how to avoid being tricked by him. He narrates what happens to those who have died after having sinned, and he provides general information on cleansing at time of death, and burial practices, and finally about Judgement Day in relation to what the Prophet does for people who are dead or dying. This implies the concern of the Prophet for his Umma, Muslim community. At the end of this section there is a passage from the Koran about death. Stanzas 200-250 extensively describe the rituals surrounding Judgement Day. In the end, the good soul will reach Paradise and get the reward of seeing God, as stated in the passage of the Koran, included at the end of this long passage. The author urges the audience to read this poem every morning and evening (written ‘Ioni’ rather than standard ‘Jioni’), and the person that will transcribe it will get even closer to God. At Stanza 260, the author talks about himself and he apologizes for not being a proper religious scholar. However he tells of the paramount importance of this poem for his life and that he always reflects upon it. He humbly asks the audience to read his poem as well as pray to God in order to redeem oneself. The poem is seen by the author as a tool for religious redemption. At the end, the author says that he is a Sharif, descendant of the Prophet, and in contrast to the humble description of himself he gave above, here he states that he is actually a religious scholar, and that his grandfather (referred as ‘bibi’ in KiAmu, which in central and southern is ‘babu’) was the famous Sharif Sayyid Abubakar bin Salim of the Banu Ashim clan. He says that the poem was written in three days in 1313AH, 1896AD. Regarding the type of language, the poem is written in Kiamu, northern dialect. We noted, for instance, that at Stanza 1 ‘Jina lako wewe’ is rendered in Kiamu as ‘Ina lakove’, ‘what is your name?’. At Stanza 43, ‘Mwanawe’ is rendered in Kiamu as ‘Mwane’, ‘my son’. And, ‘Sitawataya majina’ is rendered as ‘Sitowataya maina’, ‘I don’t mention their name’. Or, ‘Mambo haya si kidogo’ is rendered in Kiamu as ‘Mambo haya si katiti’. At Stanza 68, there is the characteristic in Kiamu of using the letter S instead than the letter F, i.e. ‘Fimbo yake mkononi’ is rendered in Kiamu as ‘Nasimboe mkononi’, ‘His stick in his hands’. The reading of the poem is quite easy and clearly scribed. |
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|a Electronic reproduction. |b London : |c SOAS University of London, |c Archives and Special Collections, |d 2016. |f (SOAS Digital Collections) |n Mode of access: World Wide Web. |n System requirements: Internet connectivity; Web browser software. |
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1 |
|a Archives and Special Collections. |
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|a Sayyid Ahamadi bin Abubakar al Husseniy, |e author, primary. |
| 700 |
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|a Sayyid Ahamadi bin Abubakar al Husseniy. |4 ctb |
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0 |
|a SOAS Digital Collections. |
| 830 |
0 |
|a Swahili Manuscripts Collections. |
| 830 |
0 |
|a W. E. Taylor Collection. |
| 852 |
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|a GBR |b SDC |c African Collections |
| 856 |
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|u http://digital.soas.ac.uk/LSMD000415/00001 |y Electronic Resource |
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|a http://digital.soas.ac.uk/content/LS/MD/00/04/15/00001/00_ToBeScannedthm.jpg |
