Download Free Islam In The Eastern African Novel Book in PDF and EPUB Free Download. You can read online Islam In The Eastern African Novel and write the review.

This study of the sub-Saharan African novel interprets representations of Islam as a central organising presence that generates new conceptual questions and demands new critical frameworks with which to approach categories like nationhood, race, diaspora, immigration, and Africa's multiple colonial pasts.
Illuminating the Darkness critically addresses the issue of racial discrimination and colour prejudice in religious history. Tackling common misconceptions, the author seeks to elevate the status of blacks and North Africans in Islam. The book is divided into two sections: Part l of the book explores the concept of race, 'blackness', slavery, interracial marriage and racism in Islam in the light of the Qur'an, Hadith and early historical sources. Part ll of the book consists of a compilation of short biographies of noble black and North African Muslim men and women in Islamic history including Prophets, Companions of the Prophet and more recent historical figures. Following in the tradition of revered scholars of Islam such as al-Jahiz, Ibn al-Jawzi and al-Suyuti who wrote about this topic, Illuminating the Darkness is structured according to a similar monographic arrangement.
Explores the stories of African Muslim slaves in the New World. The author argues that although Islam as brought by the Africans did not outlive the last slaves, "what they wrote on the sands of the plantations is a successful story of strength, resilience, courage, pride, and dignity." She discusses Christian Europeans, African Muslims, the Atlantic slave trade, literacy, revolts, and the Muslim legacy. Annotation copyrighted by Book News, Inc., Portland, OR
"Extending Edward Said's study of the Orientalist tradition in Western scholarship, Bangura traces the origins of contemporary misunderstandings of African Islam to the discourse of colonial literature. Western critics and writers, he observes, typically without access to Islam except through the colonialist tradition, have perpetuated unfounded, politically motivated themes.".
This study of the sub-Saharan African novel interprets representations of Islam as a central organising presence that generates new conceptual questions and demands new critical frameworks with which to approach categories like nationhood, race, diaspora, immigration, and Africa's multiple colonial pasts.
Examining a series of processes (Islamization, Arabization, Africanization) and case studies from North, West and East Africa, this book gives snapshots of Muslim societies in Africa over the last millennium. In contrast to traditions which suggest that Islam did not take root in Africa, author David Robinson shows the complex struggles of Muslims in the Muslim state of Morocco and in the Hausaland region of Nigeria. He portrays the ways in which Islam was practiced in the 'pagan' societies of Ashanti (Ghana) and Buganda (Uganda) and in the ostensibly Christian state of Ethiopia - beginning with the first emigration of Muslims from Mecca in 615 CE, well before the foundational hijra to Medina in 622. He concludes with chapters on the Mahdi and Khalifa of the Sudan and the Murid Sufi movement that originated in Senegal, and reflections in the wake of the events of September 11, 2001.
How do people in the African diaspora practice Islam? While the term "Black Muslim" may conjure images of Malcolm X and Muhammad Ali, millions of African-descended Muslims around the globe have no connection to the American-based Nation of Islam. The Call of Bilal is a penetrating account of the rich diversity of Islamic religious practice among Africana Muslims worldwide. Covering North Africa and the Middle East, India and Pakistan, Europe, and the Americas, Edward E. Curtis IV reveals a fascinating range of religious activities--from the observance of the five pillars of Islam and the creation of transnational Sufi networks to the veneration of African saints and political struggles for racial justice. Weaving together ethnographic fieldwork and historical perspectives, Curtis shows how Africana Muslims interpret not only their religious identities but also their attachments to the African diaspora. For some, the dispersal of African people across time and space has been understood as a mere physical scattering or perhaps an economic opportunity. For others, it has been a metaphysical and spiritual exile of the soul from its sacred land and eternal home.
In this compelling book, Rafik Abdessalem unpacks two major lines of thought. Firstly, he examines why many Westerners dismiss Islam’s vast intellectual, social, theological and cultural heritage as flawed, violent, rigid and fanatical, despite knowing virtually nothing about it. He usefully traces the genesis of this attitude, focusing on how scholars such as Weber, Habermas and others have helped to consolidate the West’s view of itself as civilised, superior, developed and progressive, and how the demonisation of Islam acts as a necessary foil for these notions. Secondly, he explains that Islam is subject to a variety of interpretive choices and schools of thought ranging from legalistic fundamentalism, through rigid rationalism, to spiritual Sufism. By treating Islam, secularity and modernity as distinct and separate, rather than as interconnected and overlapping, Abdessalem makes no attempt to reconcile Islam with modernity or secularity, nor does he place one in opposition to the other. Instead, he looks at the interconnections between these broad and complex subjects. Abdessalem’s analysis is useful in encouraging us to rethink both modernity and Islam, and their relationship with each other. In this rethinking lies the potential for a better understanding of the geopolitics of what is often called ‘the Muslim world’, including the MENA region.
The 1998 attaThe 1998 attacks against US embassies in Nairobi and Dar es Salaam attest to al-Qaeda's durable presence in Africa, yet Islamist-inspired radical organisations in the continent have gained much attention of late, the result of their campaigns of insurgent and terrorist violence directed against the state in Algeria, Somalia, Nigeria, Mali, Burkina Faso, Niger, Tanzania, Ethiopia, Uganda, Djibouti and Kenya. These groups include Al-Qaeda in the Islamic Maghreb, Harakat Al Shabaab, Boko Haram, the Movement for Oneness and Jihad in West Africa, and Ansar Dine. This book explains why the Idea of Jihad is alive and well in sub-Saharan Africa, even after more than thirty years of Western and global efforts to curtail it, and how most important organisations are formed by the interaction between the often under-estimated local and global dynamics. Stig Jarle Hansen has been researching African radical violent Islamism for more than fifteen years and is well placed to explain how and why such groups emerged, whether they manifest any specific traits compared with other violent Islamists, and what is likely to be their impact beyond the African continent. He also discusses the response of African and Western governments to this phenomenon cks against US embassies in Nairobi and Dar-es-Salaam attest to al-Qaeda's durable presence in Africa, yet Islamist-inspired radical organizations in the continent have gained much attention of late, the result of their campaigns of insurgent and terrorist violence directed against the state in Algeria, Somalia, Nigeria, Mali and Kenya. These groups include Al-Qaeda in the Islamic Maghreb, Harakat Al Shabaab, Boko Haram, the Movement for Oneness and Jihad in West Africa and Ansar Dine. Evidence has emerged to suggest that beyond shared political objectives they are also collaborating in terms of finance, propaganda, arms transfers and training, while Western governments believe some of them maintain links with Al-Qaeda "central." Stig Jarle Hansen has been researching African radical violent Islamism for more than ten years and is well placed to explain how and why such groups emerged, whether they manifest any specific traits compared with other violent Islamists, and what is likely to be their impact beyond the African continent. He also discusses the response of African and Western governments to this phenomenon.
Traces the history of the Islamic slave trade from its inception in the seventh century through its history in China, India, Iran, Turkey, Egypt, Libya, and Spain.