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In 1830, the Islamic scholar Ahmed ibn Idris, coming from Morocco, settled in the south of the Arabian Peninsula, in the city of Sabya, the region of Asir.He became the respected and appreciated leader of the local tribes, followed by his son and grandson. His great-grandson Sayyid Mohamed ibn Ali al-Idrisi founded the Idrisi Emirate of Asir in 1906 in Sabya. In 1934, however, this Emirate was defeated by Ibn Saud and integrated into the state structure of Saudi Arabia.This book reports on the extremely interesting family history of this Idrisi family, based on historical sources, personal experiences and family stories, embedded in the historical context.
all My Name is the story of four teenagers connected by Krishna’s call. They must leave everything they have and follow The Lord to a mystic mountain range called Mount Nahusha Range. Their mission is to put an end to an evil which threatens the entire world. But, before they face the evil, they must learn the secret of surrender, they must forget everything they have believed so far, they must become hollow so that The Lord can play His music through them.
From the Pharaohs to Fanon, Dictionary of African Biography provides a comprehensive overview of the lives of the men and women who shaped Africa's history. Unprecedented in scale, DAB covers the whole continent from Tunisia to South Africa, from Sierra Leone to Somalia. It also encompasses the full scope of history from Queen Hatsheput of Egypt (1490-1468 BC) and Hannibal, the military commander and strategist of Carthage (243-183 BC), to Kwame Nkrumah of Ghana (1909-1972), Miriam Makeba and Nelson Mandela of South Africa (1918 -).
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She has the power to change a kingdom.
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The Moroccan mystic and theologian Aḥmad b. Idrīs (1749-1837) was one of the most dynamic personalities in the Islamic world of the 19th century. Through his teachings and the activity of his students important Sufi orders were founded which exerted wide-ranging social and political influence, orders such as the Sanūsiyya in Libya and the Khatmiyya in the Sudan. To date, publications dealing with him have especially focused on his biography and particular aspects of his mystical doctrines. In the present work an Arabic edition and translation with commentary of two texts are made available which throw light on Ibn Idrīs' attitude towards the religious-dogmatic questions of his day and age. The first text, Risālat al-Radd ‘alā ahl al-ra’y, provides information about Ibn Idrīs' relation to the Islamic schools of jurisprudence, in particular his position regarding the ijtihād-taqlīd debate which was so significant in the 18th and 19th centuries. Like many similarly minded scholars of his time, Aḥmad b. Idrīs categorically rejects the authority of the established schools of jurisprudence and favors instead the application of personal methods in deriving a legal judgement. The second text presented here is a vivid report by one of his students describing a debate which Ibn Idrīs, at an advanced age, entered into with a Wahhābī theologian in the Yemenite city of sabyā in 1832. The text makes clear with regard to which points Ibn Idrīs hoped to establish agreement with the Wahhābīs, and where it was not possible to reach any mutual understanding. The introduction of the present book examines the tumultuous political circumstances in which both Arabic texts were composed and sketches the larger cultural and intellectual context which shaped Ibn Idrīs' world of ideas.