Bilali Document
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The Bilali Muhammad Document is a handwritten, Arabic manuscript on West African Islamic Law. It was written by Bilali Mohammet in the nineteenth century. The document is currently housed in the library at the University of Georgia.
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[edit] History
Bilali Mohammed was a slave from Sapelo Island, Georgia. Originally born in Timbo, Guinea around 1770, he was enslaved as a teenager and was held as a slave for ten years in the Bahamas before he arrived in Georgia in 1802. In Georgia he became the head driver on Thomas Spalding's Sapelo Island based plantation. Upon Bilali's death in 1857, it was discovered that he had kept a thirteen page Arabic document. At first, this was thought to have been his diary, but closer inspection revealed that the manuscript was a transcription of a Muslim legal treatise and part of West Africa's Muslim curriculum.
The first partial translation of the document was undertaken in 1939 in the Journal of Negro History by Dr. Joseph Greenberg. In recent years it has been analyzed by Dr. Ronald Judy, Dr. Joseph Progler [1], Dr. Allan Austin and Muhammed al-Ahari.
[edit] Synopsis
The Bilali Muhammad Document is also known as the Ben Ali Diary or Ben Ali Journal. On close analysis, the text proves to be a brief statement of Islamic beliefs and the rules for ablution, morning prayer, and the calls to prayer. It could, justifiably, be called the "Mother Text" of American Islamic Literature. As such, the author should have an educational insituition or library named after him as was the case with his contemporary Hajj Omar Ibn Said (a slave and writer of an autobiography in Arabic in Fayetteville, N.C.). A comprehensive commentary with citations from traditional Islamic texts and American Islamic texts with related subject areas is under preparation by Muhammed al-Ahari, national secretary of the Noble Order of Moorish Sufis and long-time researcher on American Islamic History and Literature. The concept of a Matn (source text) with several extended commentaries is a traditional genre in Islamic literature. The commentaries may be linguistic, spiritual, and even have the function of relating the text to similar works. Further research on Bilali's life and his influence upon both American Islamic Literature and to the Gullah dialect of English needs to be carried out in order to present a complete picture of this unique American Muslim author.
[edit] Errors in Prior Research on Bilali Muhammad
Several reviewers of the manuscript have portrayed it as the scribblings of an old man copying from memory lessons of childhood. However,actual translations of the text have shown it to be an original composition that drew from the Risalah of Abi Zayd of al-Qayrawan as its inspiration. Past writers, including Reverand Dwight York aka Imam Isa who claimed he was his great-grandfather, have conflated Bilali Muhammad (aka Ben Ali, BuAllah, Bilali Smith, and Mahomet Bilali) with individuals with similar names. He is not the same person as Yusuf Benenhaly [2], the Wahab brothers of Ocracoke Island, and Old York whose son traveled with Lewis and Clark.
[edit] References
- Bilali Muhammad: Muslim Juriprudist in Antebellum Georgia, translated by Muhammad Abdullah al-Ahari, ISBN 0-415-91270-9.
- Muhammed al-Ahari (2006). Five Classic Muslim Slave Narratives. Magribine Press, Chicago. [3]
[edit] Further reading
- Greenberg, Joseph H. "The Decipherment of the 'Ben-Ali Diary,'" Journal of Negro. History, vol. 25, no.3 (July 1940): 372-375.
- Ronald AT Judy, (Dis)forming the American Canon: African–Arabic Slave Narratives and the Vernacular (Disforming the American Canon ISBN 0-8166-2056-3
- Joseph Progler, “Ben Ali and His Diary: Encountering an African Muslim in Antebellum America,” Journal of Arab and Muslim Perspectives (in press for Fall 2004). [4]
- Joseph Progler, “Reading Early American Islamica: An Interpretive Translation of the Ben Ali Diary,” Tawhid:Journal of Islamic Thought and Culture (vol. 16, no. 3, pp. 5-43, Autumn 2000) [5]
