Timbuktu ( ; ; Koyra Chiini: Tumbutu; ) is an ancient city in Mali, situated north of the Niger River. It is the capital of the Tombouctou Region, one of the eight administrative regions of Mali, having a population of 32,460 in the 2018 census.
Archaeological evidence suggests prehistoric settlements in the region, predating the city's Ulama and trade prominence in the medieval period. Timbuktu began as a seasonal settlement and became permanent early in the 12th century. After a shift in trading routes, particularly after the visit by Mansa Musa around 1325, Timbuktu flourished, due to its strategic location, from the trade in salt, gold, and ivory. It gradually expanded as an important city on the trade route and attracted many scholars and traders before it became part of the Mali Empire early in the 14th century. In the first half of the 15th century, the Tuareg people took control for a short period, until the expanding Songhai Empire absorbed it in 1468.
A Saadi dynasty army defeated the Songhai in 1591 and made Timbuktu their capital. The invaders established a new ruling class, the Arma people, who after 1612 became virtually independent of Morocco. In its golden age, the town's Islamic scholars and extensive trade network supported an important book trade. Together with the campuses of the Sankoré Madrasah, an Madrasa, this established Timbuktu as a scholarly centre in Africa. Notable historic writers, such as Shabeni and Leo Africanus, wrote about the city. These stories fuelled speculation in Europe, where the city's reputation shifted from being rich to mysterious. The city's golden age as a major learning and cultural centre of the Mali Empire was followed by a long period of decline. Different tribes governed until the French Sudan, in a regime that lasted until the country became the Republic of Mali in 1960.
In recent history, Timbuktu faced threats from extremist groups leading to the destruction of cultural sites; efforts by local and international communities have aimed to preserve its heritage. The city's population has declined as a result of the recent issues.
The French continue to use the spelling 'Tombouctou', as they have for over a century; variants include 'Temboctou' (used by explorer René Caillié) and 'Tombouktou', but they are seldom seen. Variant spellings exist for other places as well, such as Jenne (Djenné) and Segu (Ségou). As well as its spelling, Timbuktu's toponymy is still open to discussion. At least four possible origins of the name of Timbuktu have been described:
The validity of these theories depends on the identity of the original founders of the city: as recently as 2000, Archaeology has not found remains dating from the 11th/12th century within the limits of the modern city given the difficulty of excavating through desertification that have buried the remains over the past centuries. Without consensus, the etymology of Timbuktu remains unclear.
An Iron Age tell complex located southeast of the Timbuktu near the Wadi el-Ahmar was excavated between 2008 and 2010 by archaeologists from Yale University and the Mission Culturelle de Tombouctou. The results suggest that the site was first occupied during the 5th century BC, thrived throughout the second half of the 1st millennium AD and eventually collapsed sometime during the late 10th or early 11th-century AD.
Timbuktu primarily gained its wealth from local gold and salt mining, in addition to the trans-Saharan slave trade. Gold was a highly valued commodity in the Mediterranean region and salt was most popular south of the city, though arguably the biggest asset Timbuktu had was its location. The city is situated nine miles from the Niger River, making for good agricultural land. Its position near the edge of the Sahara Desert made it a hub for trans-Saharan trade routes. Timbuktu also acts as a midpoint between the regions of North, West, and Central Africa. Because of this, Timbuktu developed into a cultural melting pot.
The Mali Empire reached a steady decline in the mid-1400s, giving rise to the Songhai Empire. However, the city of Timbuktu entered a brief period of rule under the Tuaregs before it fell to the Songhai people. Despite major shifts in power, Timbuktu generally flourished until the Moroccans invaded the Songhai Empire in 1590 and began to occupy Timbuktu in 1591, after the Battle of Tondibi. In 1593, many of the city's scholars were executed or exiled for disloyalty to the new rulers. This, along with a decline in trade as a result of increased competition from newly available trans-Atlantic sailing routes, caused the city to lose its prominence. In the 1890s Timbuktu was formally incorporated into the French colony of French Sudan, remaining under French control until the colony became the independent nation of Mali in 1960.
Today, the population of Timbuktu has substantially decreased since its estimated peak of 100,000 people in the medieval period. The city has suffered from great poverty for several years now, relying on government funding as a means of survival.
The annual flood of the Niger River is a result of the heavy rainfall in the headwaters of the Niger and Bani River rivers in Guinea and northern Ivory Coast. The rainfall in these areas peaks in August but the floodwater takes time to pass down the river system and through the Inner Niger Delta. At Koulikoro, downstream from Bamako, the flood peaks in September, while in Timbuktu the flood lasts longer and usually reaches a maximum at the end of December.. Diré is the nearest hydrometric station on the River Niger, upstream of Timbuktu.
The area flooded by the river was once more extensive and in years with high rainfall, floodwater reached the western outskirts of Timbuktu itself. A small navigable creek to the west of the town is shown on the maps published by Heinrich Barth in 1857 and Félix Dubois in 1896. Between 1917 and 1921, during the colonial period, the French used slave labour to dig a narrow canal linking Timbuktu with Kabara. Over the following decades this canal became silted and filled with sand, but in 2007 the canal was re-excavated as part of the dredging project so that now when the River Niger floods, Timbuktu is again connected to Kabara. The Malian government has promised to address problems with the design of the canal as it currently lacks footbridges and the steep, unstable banks make access to the water difficult.
Kabara can function as a port only in December and January when the river is in full flood. When the water levels are lower boats dock at Korioumé, which is linked to Timbuktu by of paved road.
The caravans of several thousand camels took three weeks each way, transporting food to the miners and returning with each camel loaded with four or five slabs of salt. The salt transport was largely controlled by desert nomads of the Arabic-speaking Berabich (or Barabish) tribe. Although there are no roads, the slabs of salt are now usually transported from Taoudenni by truck. From Timbuktu the salt is transported by boat to other towns in Mali.
Between the 12th and 14th centuries, Timbuktu's population grew immensely due to an influx of Bono people, Tuareg people, Fula people, and Songhai people seeking trade, security, or to study. By 1300, the population increased to 10,000 and continued increasing until it reached about 50,000 in the 1500s.
The plants grow up to in height as the water level rises. The rice is harvested by canoe in December. The procedure is very precarious and the yields are low but the method has the advantage that little capital investment is required. A successful crop depends critically on the amount and timing of the rain in the wet season and the height of the flood. To a limited extent the arrival of the flood water can be controlled by the construction of small mud dikes that become submerged as the water rises.
Although floating rice is still cultivated in the Timbuktu Cercle, most of the rice is now grown in three relatively large irrigated areas that lie to the south of the town: Daye (392 ha), Koriomé (550 ha) and Hamadja (623 ha). Water is pumped from the river using ten large Archimedes' screws which were first installed in the 1990s. The irrigated areas are run as with approximately 2,100 families cultivating small plots. Nearly all the rice produced is consumed by the families themselves. The yields are still relatively low and the farmers are being encouraged to change their agricultural practices.
Because of the security concerns, the Malian government moved the 2010 Festival in the Desert from Essakane to the outskirts of Timbuktu. In November 2011, gunmen attacked tourists staying at a hotel in Timbuktu, killing one of them and kidnapping three others. This was the first terrorist incident in Timbuktu itself.
On 1 April 2012, one day after the capture of Gao, Timbuktu was captured from the Malian military by the Tuareg rebels of the MNLA and Ansar Dine. Five days later, the MNLA declared the region independent of Mali as the nation of Azawad. The declared political entity was not recognized by any regional nations or the international community and it collapsed three months later on 12 July.
On 28 January 2013, French and Malian government troops began retaking Timbuktu from the Islamist rebels. The force of 1,000 French troops with 200 Malian soldiers retook Timbuktu without a fight. The Islamist groups had already fled north a few days earlier, having set fire to the Ahmed Baba Institute, which housed many important manuscripts. The building housing the Ahmed Baba Institute was funded by South Africa, and held 30,000 manuscripts. BBC World Service radio news reported on 29 January 2013 that approximately 28,000 of the manuscripts in the Institute had been removed to safety from the premises before the attack by the Islamist groups, and that the whereabouts of about 2,000 manuscripts remained unknown. Also broadcast BBC World Service news on 29 January 2013. It was intended to be a resource for Islamic research.
On 30 March 2013, jihadist rebels infiltrated Timbuktu nine days before a suicide bombing on a Malian army checkpoint at the international airport, killing a soldier. Fighting lasted until 1 April, when French warplanes helped Malian ground forces chase the remaining rebels out of the city center.
On 2 June 2025, JNIM militants attacked a military base near the city. The attack began with a car packed with explosives. The airport was also shelled by mortars. Officials later reported that the operations around the military base had concluded, but that attackers were still present throughout the city. The Malian army reported that 14 attackers were neutralized and 31 suspected terrorists were arrested.
According to Leo Africanus, there were abundant supplies of locally produced grain, cattle, milk and butter, though there were neither gardens nor orchards surrounding the city. In another passage dedicated to describing the wealth of both the environment and the king, Africanus touches upon the rarity of one of Timbuktu's trade commodities: salt.
These descriptions and passages alike caught the attention of European explorers. Africanus also described the more mundane aspects of the city, such as the "cottages built of chalk, and covered with thatch" – although these went largely unheeded.
Shabeni stayed in Timbuktu for three years before moving to a major city called Housa several days' journey to the southeast. Two years later, he returned to Timbuktu to live there for another seven years – one of a population that was, even centuries after its peak and excluding slaves, double the size of the 21st-century town.
By the time Shabeni was 27, he was an established merchant in his hometown of Tetuan. He made a two-year pilgrimage to Mecca and thus became a hajji, Asseed El Hage Abd Salam Shabeeny. Returning from a trading voyage to Hamburg, he was captured by a ship manned by Englishmen but sailing under a Russian flag, whose captain claimed that his Imperial mistress (Catherine the Great) was "at war with all Muselmen" (see Russo-Turkish War (1787–1792)). He and the ship he had been sailing in were brought to Ostend in Belgium in December 1789 but the British consul managed to get him and the ship released. He set off again in the same ship, but the captain, who claimed to be afraid of his ship being captured again, set him ashore in Dover. In England his story was recorded. Shabeeni gave an indication of the size of the city in the second half of the 18th century. In an earlier passage, he described an environment that was characterized by forest, as opposed to the modern arid surroundings.
The Djinguere Ber Mosque, built in 1328 under the patronage of Mansa Musa, the wealthy ruler of the Mali Empire, served as a testament to the city's prosperity during this golden age. Mansa Musa's legendary pilgrimage to Mecca, during which he distributed vast amounts of gold, contributed to the construction of the mosque and cemented Timbuktu's reputation as a centre of Islamic culture and learning. Over the centuries, the Djinguere Ber mosque has undergone various renovations and extensions, reflecting the changing architectural styles and religious practices of the region.
The Sankore Mosque, built between 1325 and 1463, played a central role in Timbuktu's intellectual and educational landscape. As the city flourished as a centre of Islamic learning, the Sankore Mosque became a renowned centre of learning, attracting scholars and students from across the Muslim world. Its libraries housed thousands of manuscripts on subjects ranging from theology to astronomy, contributing to Timbuktu's reputation as a centre of intellectual exchange and cultural diversity.
The Sidi Yahya mosque, founded in 1440 by the revered marabout Sheikh al-Mukhtar Hamallah, held both religious and mystical significance for the people of Timbuktu. According to local legend, the mosque awaited the arrival of Sidi Yahya al-Tadlissi, a saint whose presence would sanctify the site. When Sidi Yahya claimed the mosque forty years later, it became a focal point for spiritual devotion and pilgrimage. Over time, the mosque underwent several renovations and refurbishments, reflecting the changing religious and cultural landscape of Timbuktu.
The week-long festival of Mawloud is held every January, and celebrates the birthday of Muhammed; the city's "most cherished manuscripts" are read publicly, and are a central part of this celebration. It was originally a Shi'ite festival from Persia and arriving in Timbuktu around 1600. The "most joyful occasion on Timbuktu's calendar", it combines "rituals of Sufi Islam with celebrating Timbuktu's rich literary traditions". It is a "period of feasting, singing, and dancing ... It culminated with an evening gathering of thousands of people in the large sandy square in front of the Sankor é Mosque and a public reading of some of the city's most treasured manuscripts."
Annually, during the winter, Timbuktu has hosted the Living Together festival since 2015.
An earlier nomination in 1979 failed the following year as it lacked proper demarcation: the Malian government included the town of Timbuktu as a whole in the wish for inclusion. Close to a decade later, three mosques and 16 or cemeteries were selected from the Old Town for World Heritage status: with this conclusion came the call for protection of the buildings' conditions, an exclusion of new construction works near the sites and measures against the desertification.
Shortly afterwards, the monuments were placed on the List of World Heritage in Danger by the Malian government, as by the selection committee at the time of nomination. The first period on the Danger List lasted from 1990 until 2005, when a range of measures including restoration work and the compilation of an inventory warranted "its removal from the Danger List". In 2008 the WHC placed the protected area under increased scrutiny dubbed "reinforced monitoring", a measure made possible in 2007, as the impact of planned construction work was unclear. Special attention was given to the build of a cultural centre.
During a session in June 2009, UNESCO decided to cease its increased monitoring program as it felt sufficient progress had been made to address the initial concerns. Following the takeover of Timbuktu by MNLA and the Islamist group Ansar Dine, it was returned to the List of World Heritage in Danger in 2012.
Many of the current conservation efforts are undertaken by "traditional actors" in the community. Some of their efforts include managing and restoring the historic mosques in the city.
Timbuktu's rapid economic growth in the 13th and 14th centuries drew many scholars from nearby Walata (today in Mauritania), leading up to the city's golden age in the 15th and 16th centuries that proved fertile ground for scholarship of religions, arts and sciences. To the people of Timbuktu, literacy and books were symbols of wealth, power, and blessings and the acquisition of books became a primary concern for scholars. An active trade in books between Timbuktu and other parts of the Muslim history and emperor Askia Mohammed's strong support led to the writing of thousands of .
Knowledge was gathered in a manner similar to the early, informal European Medieval university model. Lecturing was presented through a range of informal institutions called madrasahs. Nowadays known as the University of Timbuktu, three madrasahs facilitated 25,000 students: Djinguereber, Sidi Yahya and Sankore Madrasah.
These institutions were explicitly religious, as opposed to the more secular curricula of modern European universities and more similar to the medieval Europe model. However, where universities in the European sense started as associations of students and teachers, West-African education was patronage by families or lineages, with the Aqit and Bunu al-Qadi al-Hajj families being two of the most prominent in Timbuktu – these families also facilitated students in set-aside rooms in their housings. Although the basis of Sharia and its teaching were brought to Timbuktu from North Africa with the spread of Islam, Western African scholarship developed: Ahmad Baba al Massufi is regarded as the city's greatest scholar.
Timbuktu served in this process as a distribution centre of scholars and scholarship. Its reliance on trade meant intensive movement of scholars between the city and its extensive network of trade partners. In 1468–1469 though, many scholars left for Walata when Sunni Ali's Songhay Empire absorbed Timbuktu. Then, in the 1591 Moroccan invasion of Timbuktu, scholars had to flee once more, or face imprisonment or murder.
This system of education survived until the late 19th century, while the 18th century saw the institution of itinerant Quranic school as a form of universal education, where scholars would travel throughout the region with their students, begging for food part of the day. Islamic education came under pressure after the French occupation, droughts in the 1970s and 1980s and by Mali's civil war in the early 1990s.
In late January 2013 it was reported that rebel forces destroyed many of the manuscripts before leaving the city. "On Friday morning, 25 January 2013, fifteen jihadis entered the restoration and conservation rooms on the ground floor of the Ahmed Baba Institute in Sankoré ... The men swept 4,202 manuscripts off lab tables and shelves, and carried them into the tiled courtyard ... They doused the manuscripts in gasoline ... and tossed in a lit match. The brittle pages and their dry leather covers ... were consumed by the inferno." However, there was no malicious destruction of any library or collection as most of the manuscripts were safely hidden away. 90% of these manuscripts were saved by the librarian Adbel Kader Haidara and the population organized around the NGO "Sauvegarde et valorisation des manuscrits pour la défense de la culture islamique" (SAVAMA-DCI). Some 350,000 manuscripts were transported to safety, and 300,000 of them were still in Bamako in 2022.
During the occupation by Islamic extremists, the city's citizens embarked on a drive to save the "best written accounts of African History". Interviewed by Time magazine, the local residents claimed to have safeguarded the three hundred thousand manuscripts for generations. Many of these documents are still in the safe-keeping of the local residents, who are reluctant to give them over to the government-run Ahmed Baba Institute housed in a modern digitalization building built by the South African government in 2009. The institute houses only 10% of the manuscripts. It was later confirmed by Jean-Michel Djian to The New Yorker that "the great majority of the manuscripts, about fifty thousand, are actually housed in the thirty-two family libraries of the 'City of 333 Saints. He added, "Those are to this day protected." He also added that due to the massive efforts of one individual, two hundred thousand other manuscripts were successfully transported to safety. This effort was organized by Abdel Kader Haidara, then director of Mamma Haidara Library, using his own funds. Haidara purchased metal footlockers in which up to 300 manuscripts could be securely stored. Nearly 2,500 of these lockers were distributed to safe houses across the city. Many were later moved to Dreazen.
In 2007, supported by a Fulbright Grant, Alexandra Huddleston spent a year in Timbuktu photographing the legacy of traditional Islamic scholarship. Photographs from this project have been included in the permanent collection of the Library of Congress and exhibited at solo and group exhibitions around the world. A film has been made about this, called 333 Saints: A Life of Scholarship in Timbuktu which can be viewed through the Library of Congress.
Arabic language, introduced together with Islam during the 11th century, has mainly been the language of scholars and religion, comparable to Latin in Western Christianity. Although Bambara language is spoken by the most numerous ethnic group in Mali, the Bambara people, it is mainly confined to the south of the country. With an improving infrastructure granting Timbuktu access to larger cities in Mali's South, use of Bambara was increasing in the city at least until Azawad independence.
Both ferries and pinasses arrive at Korioumé, Timbuktu's port, which is linked to the city centre by an paved road running through Kabara. In 2007, access to Timbuktu's traditional port, Kabara, was restored by a funded project that dredged the silted canal connecting Kabara to an arm of the Niger River. COMANAV ferries and pinasses are now able to reach the port when the river is in full flood.
Timbuktu is poorly connected to the Malian road network with only dirt roads to the neighbouring towns. Although the Niger River can be crossed by ferry at Korioumé, the roads south of the river are no better. However, a new paved road is under construction between Niono and Timbuktu running to the north of the Inland Niger Delta. The road will pass through Nampala, Léré, Niafunké, Tonka, Diré and Goundam. The completed section between Niono and the small village of Goma Coura was financed by the Millennium Challenge Corporation. This new section will service the Alatona irrigation system development of the Office du Niger. The section between Goma Coura and Timbuktu is being financed by the European Development Fund.
Timbuktu Airport was served by Air Mali, hosting flights to and from Bamako, Gao and Mopti. until the airline suspended operations in 2014. Its 6,923 ft (2,110 m) runway in a 07/25 runway orientation is both lighted and paved.
Currently (July 2023), Timbuktu Airport is served by Sky Mali to and from Bamako, using Boeing 737 aircraft.
The origin of this mystification lies in the excitement brought to Europe by the legendary tales, especially those by Leo Africanus in his Description of Africa. Arabic sources focused mainly on more affluent cities in the Timbuktu region, such as Gao and Walata. In West Africa, the city holds an image that has been compared to Europe's view on Athens. As such, the picture of the city as the epitome of distance and mystery is a European one.
Stories of great riches served as a catalyst for travellers to visit the inaccessible city, with prominent French explorer René Caillié characterising Timbuktu as "a mass of ill-looking Adobe". This development shifted the city's reputation, from being fabled because of its gold to fabled because of its location and mystery. Being used in this sense since at least 1863, English dictionaries now cite Timbuktu as a metaphor for any faraway place.
Timbuktu plays a vital role in Dorothy Dunnett's House of Niccolo series of historical novels, as a physical setting in Scales of Gold, and as a spiritual and intellectual influence throughout, through the character of Umar, a man from that city enslaved in Europe under the name Loppe, and his friendship with Nicholas, the central character of the series.
Timbuktu is featured in Disney media several times, serving a similar role. It was featured often in Donald Duck comics, and was often used as a hideout. It is also featured in The Aristocats, in which the butler Edgar plans to send the cats there, but ends up getting sent there himself. It mistakenly lists the location of Timbuktu as in French Equatorial Africa, when Mali was actually part of French West Africa.
The musical Timbuktu! premiered on Broadway theatre on March 1, 1978. With lyrics by George Forrest and Robert Wright, set to music by Borodin, Forrest and Wright and a book by Luther Davis, it is a retelling of Forrest and Wright's musical Kismet, changing the setting to mid-14th century Timbuktu. It starred Eartha Kitt, William Marshall, Gilbert Price, Melba Moore and George Bell. Geoffrey Holder was director, choreographer and costume designer.
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