5 edition of The Transmission of Learning in Islamic Africa (Islam in Africa, V. 2) found in the catalog.
by Brill Academic Publishers
Written in English
|The Physical Object|
|Number of Pages||314|
The history of the Islamic faith on the continent of Africa spans fourteen centuries. For the first time in a single volume, The History of Islam in Africa presents a detailed historic mapping of the cultural, political, geographic, and religious past of this significant presence on a continent-wide scale. Bringing together two dozen leading scholars, this comprehensive work treats the. Origins. ISITA is the first research center in North America specifically devoted to the study of Islam in Africa. John O. Hunwick (), professor of history and religion at Northwestern, and Rex Sèan O’Fahey () of the University of Bergen founded ISITA in with sponsorship from the Ford Foundation. They built upon their career-long efforts to document and study the.
one of many centers of Islamic learning in precolonial West Africa” (17). Beyond Timbuktu is Kane’s attempt to fill the vacuum which emerged from the disproportionate scholarly attention given to Timbuktu studies in approaches to Islamicate Africa, by shedding light on the plethora of other ways and centers of knowledge in West Africa. • The Transmission of Learning in Islamic Africa frANCophoNe AfriCA • Encyclopédie de l’Islam, 12 Volumes • Atlas Historique de l’Islam • Le Livre des Haltes (Kitâb al-Mawâqif) 3 volumes • Le miḥrāb dans l’architecture et la religion Musulmanes • Les voies de la transmission du Kitāb de Sībawayhi.
The free AfricaBib App for Android is available here. Book chapter: Leiden University catalogue: WorldCat: Title: Inkwells of the Sahara: reflections on the production of Islamic knowledge in Bilad Shinqit. Because Islam spread to West Africa from North Africa, Muslims there fol lowed the Maliki school of law dominant in North Africa. On the other hand, in East Africa, where Islam came from the Arabian peninsula, Muslims followed the Shafl'i school of law that prevailed in File Size: KB.
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Read this book on Questia. Read the full-text online edition of The Transmission of Learning in Islamic Africa (). Home» Browse» Books» Book details, The Transmission of Learning in Islamic Africa. The Transmission of Learning in Islamic Africa.
By Scott S. Reese. No cover image. : The Transmission of Learning in Islamic Africa (Islam in Africa) (No. 2) (): Reese, Scott: Books. Preface—John O. Hunwick Introduction: Islam in Africa: Challenging the Perceived Wisdom, Scott S. Reese Chapter One: Sufi Networks and the Social Contexts for Scholarship in Morocco and the Northern Sahara, –, David Gutelius Chapter Two: Inkwells of the Sahara: Reflections on the Production of Islamic Knowledge in Bilàd Shinqì†, Ghislaine Lydon Chapter Three: The Shurafà.
Good teaching starts with an operational definition of teaching. There are three common views of what constitutes teaching: teaching as transmission, teaching as transaction, and teaching as. The implicit definition used here for ‘Muslim intellectual history in Africa’ excludes any form of lay expertise, any young populist preachers (with a poorer command of Arabic), even any poets writing in aʿjami, whose works probably transmitted more Islamic learning more widely than most of the texts cited here.
Some authors here mock the. Learning Islam meant the transformative inscription of sacred knowledge in the student's very being, a disposition acquired in the master's exemplary physical presence.
Sufism did not undermine traditional Islamic orthodoxy: the continued transmission of Sufi knowledge has in fact preserved and revived traditional Islamic learning in West by: 4.
Europe and the Islamic lands had multiple points of contact during the Middle Ages. The main points of transmission of Islamic knowledge to Europe lay in Sicily and in Spain, particularly in Toledo (with Gerard of Cremone, –, following the conquest of the city by Spanish Christians in ).In Sicily, following the Islamic conquest of the island in and its reconquest by the.
Brill’s Islam in Africa is designed to present the results of scholarly research into the many aspects of the history and present-day features of Islam in Sub-Saharan Africa.
The series will take up issues of religious and intellectual traditions, social significance and organization, and other aspects of the Islamic presence in Africa. Contributors from the United States, Europe, and Africa evaluate classical Islamic education in Africa from colonial times to the present, including changes in pedagogical methods--from sitting to standing, from individual to collective learning, from recitation to by: 6.
Learning Islam meant the transformative inscription of sacred knowledge in the student's very being, a disposition acquired in the master's exemplary physical presence. Sufism did not undermine traditional Islamic orthodoxy: the continued transmission of Sufi knowledge has in fact preserved and revived traditional Islamic learning in West Africa.
The gathered materials explore and analyse the impact of the classical Islamic period in history and the developments in education which have emanated from it. Islam and Education is fully indexed and includes a comprehensive introduction Challenging the Perceived’, in S.
Reese (ed.), The Transmission of Learning in Islamic Africa. In a Director's Series lecture co-hosted by the Middle East Initiative at the Harvard Kennedy School, Daniel Philpott, Professor of Political Science at the University of Notre Dame, presented on his recent book, Religious Freedom in Islam: The Fate of a Universal Human Right in the Muslim World Today ().
The lecture was followed by a discussion moderated by Faculty Director. Inat the annual meetings of the African Studies Association in New Orleans, there were no fewer than three panels devoted to discussions of Islamic education in Africa, past and present: One was chaired by Leonardo Villalon, one by Cheikh Anta Babou Mbacke, and one by me.
Education in pre-modern Islam. The centrality of scripture and its study in the Islamic tradition helped to make education a central pillar of the religion in virtually all times and places in the history of Islam.
The importance of learning in the Islamic tradition is reflected in a number of hadiths attributed to Muhammad, including one that instructs the faithful to "seek knowledge, even in. ISLAM IN AFRICA/AFRICANS AND ISLAM* Scott S. Reese Northern Arizona University This shift began more than twenty years ago with Robert Launay’s path-breaking book Beyond the Stream, a work that has informed the research of a generation of scholars.
(ed.), The Transmission of Learning in Islamic Africa (Leiden,). Launay, Beyond File Size: KB. Jami Sahih is, along with Tartib al-Musnad, the most important hadith collection for Ibadis.
It was compiled by Al-Rabi' bin Habib Al-Farahidi and later on organized and arranged by Yusuf Ibrahim al-Warjilani (يوسف إبراهيم الوارجلاني).
. Interactions among cultures, by CE, did not involve the peoples of the Americas with those of Eurasia and Africa. This chapter looks at interactions centered on China, Islam, South Asia, and the eastern : Nile Green. Book chapter: "Sufi networks and the Social Contexts for Scholarship in Morocco and the Northern Sahara, " by David Gutelius.
In "The Transmission of Learning in Islamic Africa ed. Scott Reese. Leiden: Brill Academic Press, Part IV Authorship and Transmission: The use of writing for the preservation of ancient Arabic poetry, F. Krenkow; Authorship and transmission in unauthored literature: the Akhbar attributed to al-Haytham ibn Adi, Stefan Leder; On the legacy of the classics in the Islamic world, Richard Walzer.
This book analyses the rise and transformation of Arabo-Islamic erudition in West Africa from the beginning of the spread of Islam through the colonial period to the twenty-first century. It highlights the contribution of Muslim scholars in the production and transmission of knowledge and in shaping state and society in West Africa.
The product of 20 years of scholarship, the book is the first true overview of intellectual history in Muslim West Africa. Kane says that his goal was to tell the story of the process through which Africa was Islamized.
“During the second millennium, the Arabic language played a transformative role in West African history,” he explains.Focusing on Cairo, which under Mamluk rule () was a vital intellectual center with a complex social system, the author describes the transmission of religious knowledge there as a highly personal process, one dependent on the relationships between individual scholars and students.Recognizing the contributions of the Arab-Islamic Empire to the rise of Europe and the long-standing presence of Islam in Europe may assist in the acceptance and recognition of Islam in Europe in the present.
As the chapters of this book show, there is a substantial basis upon which dialogue may occur and mutual respect may be enhanced.