John Hunwick's short study of al-Maghili and the Jews of Tamantit is a fascinating read. Although our interest in al-Maghili is mainly in his time and influence in Hausaland and Songhay, learning about other aspects of his Islamic scholarship and biases sheds furhter light on the full social and intellectual context of his era. Unfortunately for the Jews of Tamantit and those in Songhay, al-Maghili was able to rouse anger and resentment against them for having a synagogue, dressing like Muslims, and enjoying close ties to rulers. According to al-Maghili and other Islamic scholars, such behavior was a violation of the pact that protected dhimmis. Thus, the Jews of the Saharan oasis lost their synagogue and much of its population fled. Furthermore, through al-Maghili's influence on Askia Muhammad of Songhay, Jews were banished or prevented entry to Timbuktu. Although Jewish traders and residents appear to have been allowed back in Timbuktu by the late 18th century, such a move by Askia Muhammad indicates the degree to which he was influenced by al-Maghili's views.
Moreover, it must have played a role in redirecting or perhaps even harming parts of the trans-Saharan trade routes that connected the Western Sudan and the Maghrib. Indeed, if Jews in North Africa and Saharan towns like Touat and Sijilmassa were important for financing and conducting trade across the desert, banning them from Timbuktu and attacking them in North Africa must have weakened. Hunwick, however, sees the tightening of restrictions and, basically, pogroms, against Jews in parts of North Africa as a result of growing economic pressure during an era of burgeoning European penetration of Africa. Jews, an increasing population due to expulsions from Spain may have become the scapegoats as Islamic scholars like al-Maghili sought to target them through religious policy. Such a theory is plausible, although one wonders if Jewish traders simply shifted their Sudan trade networks further east and west, perhaps to the benefit of regions like Fazzan, Borno, and parts of Hausaland. Despite al-Maghili's influence in late 15th century Kano, one does not hear of anti-Jewish harassment or policies. Indeed, even with hints of anti-Jewish prejudice in one of the Borno documents collected by H.R. Palmer, there never appears to have been an attempt by Borno rulers to target Jewish traders or prohibit their entry.