The text of the Risala of Imam Ibn Abi Zayd al-Qayrawani (386H). This text includes a famous introduction explaining the Aqeedah of Ahlus-Sunnah, introduction often explained by the ulama. And the rest of the risala is a treatise of fiqh according to the madhhab Maliki. Medium format, 100% harakat / Tashkil.
Risala Al Qayrawani Pdf Free
While in Egypt, Afghani sought the removal of the ruling regime of Khedive Ismail which he viewed as pro-British and used Freemasonry as an organizational base for his political activities. During this period, Afghani had also considered assassinating Khedive Ismail. He perceived freemasonry as a means of advancing his anti-colonial, anti-imperialist, pan-Islamic causes. Afghani's political activities would play a decisive role in overthrowing Ismail Pasha from the throne and bringing Tawfiq Pasha as the Khedive.[40][41][42]
Interpreting Islam as a form of Black history offers a scholarly framework for reimagining the humanities beyond white supremacy. This paper theorizes such a framework first by showing how modern Black people in Africa and the African diaspora constructed Islam as a religion and civilization of resistance to Euro-American imperialism and anti-Black racism. Second, and more importantly for the future of the humanities as a whole, it argues that reading Islam as Black history undermines regnant disciplinary maps of global culture and civilization that locate human normativity in white chronoscapes. Philosophy, comparative religion, and general education courses on Western civilization are in need of emancipation from their nineteenth-century racialist ontologies. Islam as Black history offers one means to free these fields from their white supremacist bonds. The final half of the paper provides humanities instructors with African and African diasporic primary and secondary sources that can help to inspire a humanities renaissance beyond white supremacy.
Beginning in the 1950s and even after his death in 1965, El-Hajj Malik El-Shabazz was likely the single most important theorist of an Islamic liberation ethics demanding that Muslims assist in the freedom struggles of African-descended people. In calling for political and ethical solidarity in the global struggle against anti-Black racism, Malcolm X redrew racial maps of human civilizations by insisting that North Africa was part of Africa. Arabs, he said, were Black people. This racial taxonomy reflected not only the ideology of ethnic constructions of African American thinkers such as Noble Drew Ali, Elijah Muhammad, and Muhammad Ezaldeen, but also the realities of the Arab world in which Malcolm X lived and traveled. From Cairo, Egypt, and Omdurman, Sudan, to Beirut, Lebanon and Jidda, Saudi Arabia, Malcolm X encountered examples of Arabic-speaking Black people, such as Egyptian Vice President Anwar Sadat, Sudanese professor Malik Badri, and Saudi Shaykh Muhammad Sarur as-Sabban, who had achieved professional success (Curtis 2015).
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