scholarly journals POESIA ARABA E SUFISMO NELL’ETIOPIA CONTEMPORANEA,FRA PRATICA E DOTTRINA

2021 ◽  
Author(s):  
Michel Petrone
Keyword(s):  
Nineteenth Century ◽  
Islamic World ◽  
Southwestern Ethiopia ◽  
Local Languages

Riassunto: In questo studio si prenderanno in esame alcuni esempi provenienti dall’Etiopia Sud Occidentale, tutt’ora inediti. Composti da Sufi locali fra la fine del XIX secolo e l’inizio del XX, questi testi mostrano un profondo legame con la pratica del mawlid come festività popolare. Allo stesso tempo i versi racchiudono alcuni insegnamenti metafisici di scuola akbariana. Abstract: Sufi poetry is widespread, in Arabic and local languages, throughout the Islamic world. In this study, some examples from Southwestern Ethiopia, still unpublished, will be examined. Composed by local Sufis between the end of the nineteenth century and the be-ginning of the twentieth, these texts show a profound link with the practice of the mawlid as a popular festival. At the same time the verses contain some metaphysical teachings of the Akbarian school.

The Ta'līf akhbār al-qurūn min umarā' bilad Ilūrin: A Critique

1984 ◽  
Vol 11 ◽  
pp. 57-67
Author(s):  
H.O. Danmole
Keyword(s):  
Nineteenth Century ◽  
Fifteenth Century ◽  
Primary Sources ◽  
Northern Nigeria ◽  
Early Nineteenth Century ◽  
Unpublished Work ◽  
History Of ◽  
The University ◽  
University Of Ibadan ◽  
Local Languages

Before the advent of colonialism, Arabic was widely used in northern Nigeria where Islam had penetrated before the fifteenth century. The jihād of the early nineteenth century in Hausaland led to the establishment of the Sokoto Caliphate, the revitalization of Islamic learning, and scholars who kept records in Arabic. Indeed, some local languages such as Hausa and Fulfulde were reduced to writing in Arabic scripts. Consequently, knowledge of Arabic is a crucial tool for the historian working on the history of the caliphate.For Ilorin, a frontier emirate between Hausa and Yorubaland, a few Arabic materials are available as well for the reconstruction of the history of the emirate. One such document is the Ta'līf akhbār al-qurūn min umarā' bilad Ilūrin (“The History of the Emirs of Ilorin”). In 1965 Martin translated, edited, and published the Ta'līf in the Research Bulletin of the Centre for Arabic Documentation at the University of Ibadan as a “New Arabic History of Ilorin.” Since then many scholars have used the Ta'līf in their studies of Ilorin and Yoruba history. Recently Smith has affirmed that the Ta'līf has been relatively neglected. He attempts successfully to reconstruct the chronology of events in Yorubaland, using the Ta'līf along with the Ta'nis al-ahibba' fi dhikr unara' Gwandu mawa al-asfiya', an unpublished work of Dr. Junaid al-Bukhari, Wazīr of Sokoto, and works in English. The purpose of this paper is to analyze the information in the Ta'līf by comparing its evidence with that of other primary sources which deal with the history of Ilorin and Yorubaland.

Imperial Security and Moslem Militancy, With Special Reference to the Hertogh Riots in Singapore (December 1950)

1986 ◽  
Vol 17 (2) ◽  
pp. 322-335 ◽  
Author(s):  
A.J. Stockwell
Keyword(s):  
Nineteenth Century ◽  
Special Reference ◽  
Arab World ◽  
Colonial Rule ◽  
Colonial Power ◽  
Islamic World ◽  
The Government

In the nineteenth century the British, Dutch, French and Russians bit deep into the Islamic world. European colonial power rested on the active support of Moslem rulers who, as leaders of clearly defined and hierarchical societies possessed of laws and monarchs, were attractive collaborators in the exercise of imperialism. With a pragmatism born of frontier experience, Europeans reached agreements with Islamic regimes throughout Asia and Africa. The dictum of Usuman dan Fodio — “The government of a country is the government of its king. If the king is Moslem, his land is Moslem” — was echoed in many a European statement on the principles and practices of colonial rule. The British, for their part, struck deals with Indian princes and Fulani emirs, with the Egyptian Khedive and the Sultan of Zanzibar, with the royal houses of the Arab world and the rulers of the Malay states.

Legislation as an Instrument of Islamic Law

2016 ◽  
pp. 550-584
Author(s):  
Leonard Wood
Keyword(s):  
Nineteenth Century ◽  
Islamic Law ◽  
Legal Theory ◽  
Islamic World ◽  
Islamic Legal Theory ◽  
History Of

This article examines legislation as an instrument of Islamic law in the history of the Islamic world and in Islamic legal theory, with particular emphasis on the scholarly analysis of whether Islamic law can be legislated at all, and if so, how. It first reviews the scholarship on legislation in the Islamic world before the mid-nineteenth-century Ottoman reforms (tanzimat)—the “premodern” centuries. It then considers legislation after the mid-nineteenth century—the “modern” centuries—by looking at scholars’ preoccupations with the apparent novelty of modern legislation and its debatable Islamicity. It also discusses empirical dilemmas underlying these preoccupations and competing scholarly approaches to theorizing and studying the proper relationship between legislation and Islam. The article concludes by suggesting four paths forward in the analysis of legislation as an instrument of Islamic law.

Presbyterians in Africa

2019 ◽  
pp. 139-157
Author(s):  
Benhardt Yemo Quarshie
Keyword(s):  
Nineteenth Century ◽  
Cultural Context ◽  
Center Of Gravity ◽  
African Culture ◽  
Church Unity ◽  
Global Church ◽  
The Impact ◽  
Rich History ◽  
Local Languages

The Presbyterian presence in Africa goes back mainly to the nineteenth-century Protestant missionary enterprise on the continent. Presbyterianism spread all over the continent through missionary activity, but especially through the work of Africans themselves. African Presbyterians have much in common with Presbyterians worldwide in terms of beliefs, values, and practices, but the African cultural context offers unique dimensions to these commonalities. Presbyterians in Africa continue to face challenges generated by their context in areas such as the engagement between the gospel and African culture, which is intertwined with Africa’s primal religions, worldviews, and many local languages. A major challenge confronting Presbyterians today is how to engage with people of other faiths, especially Muslims, in Africa’s multireligious setting. Other challenges are African multiethnicity and the implications for Presbyterian worship and polity; globalization and its impact on values and ethics; denominationalism and its ramifications for ecumenism and church unity; and the shift in the center of gravity of Christianity to Africa and other southern continents and the impact on mission, theological engagement, and reflection. Presbyterians in Africa have a rich history that should shape their continuing contribution to the development of the continent and the global church.

al-Afghani, Jamal al-Din (1838–97)

2018 ◽  
Author(s):  
Elsayed M.H. Omran ◽  
Oliver Leaman
Keyword(s):  
Nineteenth Century ◽  
Theoretical Explanation ◽  
Muslim World ◽  
Philosophical Theory ◽  
Political Leaders ◽  
Islamic World ◽  
Theory Of History ◽  
Relative Decline

Al-Afghani is often described as one of the most prominent Islamic political leaders and philosophers of the nineteenth century. He was concerned with the subjection of the Muslim world by Western colonial powers, and he made the liberation, independence and unity of the Islamic world one of the major aims of his life. He provided a theoretical explanation for the relative decline of the Islamic world, and a philosophical theory of history which sought to establish a form of modernism appropriate to Islam.

Transformations in the Late Ottoman Hijaz

2016 ◽  
Author(s):  
Michael Farquhar
Keyword(s):  
Nineteenth Century ◽  
Educational Settings ◽  
Islamic World ◽  
Spiritual Capital ◽  
Cross Border ◽  
Social Technologies ◽  
Material Capital ◽  
State Actors ◽  
Late Ottoman ◽  
The Way

This chapter develops an account of education in mosques, madrasas and Sufi lodges in the Hijaz in the Ottoman period which hosted scholars and students from across the Islamic world. It shows that education in these settings was supported by a variety of cross-border flows of material capital, that methods of instruction were largely personalized and informal, and that these arrangements fostered a religious economy marked by considerable diversity. However, from the end of the nineteenth century, new social technologies brought by religious migrants and imperial officials contributed to the spread of increasingly rationalized, bureaucratized modes of pedagogy. The chapter argues that these new practices paved the way for private and particularly state actors to exercise more sustained control over the distribution, exchange and translation of material and spiritual capital in religious educational settings.

Fénelon’s Gods, al-Ṭahṭāwī’s Jinn

2017 ◽  
Vol 2 (1-2) ◽  
pp. 139-158 ◽  
Author(s):  
Shaden M. Tageldin
Keyword(s):  
Nineteenth Century ◽  
French Literature ◽  
Literary Tradition ◽  
Ancient Greek ◽  
Arabic Translation ◽  
Islamic World ◽  
The Real ◽  
In Trans ◽  
Arabic Fiction ◽  
Modern Arabic

Reading Rifāʿa al-Ṭahṭāwī’s 1850s Arabic translation (published 1867) of François Fénelon’sLes Aventures de Télémaquewith and against the realist impulses of nineteenth-century British and French literary comparatism, this essay posits al-Ṭahṭāwī’s translation as a transformational moment in the reception of the “European” literary tradition in the Arab-Islamic world. Arguing that the ancient Greek gods who populate Fénelon’s 1699 sequel to Homer’sOdysseyare analogous to Muslim jinn—spirits of smokeless fire understood to be real—al-Ṭahṭāwī rewrites as Islamized “truth” what Muslims long had dismissed as pagan “fiction,” thereby adroitly negotiating a crisis of comparison and mediating an epistemic sea change in modern Arabic fiction. Indeed, the “untrue” gods of the Greeks (and of French literature) turn not just real but historically referential: invoking the real-historical world of 1850s Egypt, al-Ṭahṭāwī’s translation exhorts an unjust Ottoman-Egyptian sovereign to heed lessons that Fénelon’s original once had addressed to French royalty. Catherine Gallagher has defined the fictionality specific to the modern European novel as neither pure deceit nor pure truth. How might al-Ṭahṭāwī’s rehabilitation of the mythological as the supernatural/historical “real”—and of the idolatrous as secular/sacred “truth”—invite us to rethink novelistic fictionality in trans-Mediterranean terms, across European and Arab-Islamic contexts?

Americans and the Islamic World in the Long Nineteenth Century

2016 ◽  
Vol 40 (4) ◽  
pp. 777-779
Author(s):  
Christine Leigh Heyrman
Keyword(s):  
Nineteenth Century ◽  
Islamic World
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