By Sylviane A. Diouf
Publish yr note: First released November 1st, 1998
Servants of Allah provides a historical past of African Muslims, following them from West Africa to the Americas. even if many think that what Muslim religion they introduced with them to the Americas used to be speedy absorbed into the recent Christian milieu, as Sylviane A. Diouf demonstrates during this meticulously-researched, groundbreaking quantity, Islam flourished in the course of slavery on a wide scale. She information how, even whereas enslaved, many Muslims controlled to stick with lots of the precepts in their faith. Literate, city, and well-traveled, they drew on their association, unity and the power in their ideals to play an immense half within the such a lot famous slave uprisings. yet for all their accomplishments and contributions to the heritage and cultures of the African Diaspora, the Muslims were principally missed.
Servants of Allah --a selection 1999 awesome educational Title--illuminates the function of Islam within the lives of either person practitioners and groups, and indicates that notwithstanding the faith didn't continue to exist within the Americas in its orthodox shape, its mark are available in definite religions, traditions, and creative creations of individuals of African descent. This fifteenth anniversary variation has been up to date to incorporate new fabrics and research, a overview of advancements within the box, clients for brand new learn, and new illustrations.
Read Online or Download Servants of Allah: African Muslims Enslaved in the Americas (15th Anniversary Edition) PDF
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Additional resources for Servants of Allah: African Muslims Enslaved in the Americas (15th Anniversary Edition)
Above, p. 23, n. 2, and M. Mansoor, in Studies in the History of Religions (Supplement to Numen), XII (1967), 395 f. See below, chapter V, 2. 28 the revelation of knowledge As with Judaism, so it is in this respect with pagan Gnosticism. ” Mandaeism at once comes to mind, although valid objections may be raised to referring to it as “pagan” gnosticism. ” It has also been pointed out that “truth” and “life” were brought into intimate contact in the Gospel of St. 14 There would be nothing strange in encountering gnostic Mandaean inÁuences in central Arabia.
As a matter of fact, although there is at least one clear instance in the old adîth where jâhilîyah denotes an abstract quality (“you are a man in which there is jâhilîyah”),22 the passages of the Qurxân seen as they are and not through the eyes of traditional interpretation do not require an abstract meaning for the term. ” A corresponding formation would, for instance, be urrîyah explained, in a verse by Dhû rRummah, as “nobles,”23 A similar formation may be posited for dhurrîyah “progeny,” although it must be admitted that the etymology of this word is quite uncertain (and the Arabic root dh-r-r “to sprinkle” parallels the root dh-r-y).
Dunlop, 34 (Cambridge 1961). “Wisdom is the knowledge of remote causes. . ” Sophia “wisdom” was replaced by falsafah “philosophy” in the beginning of the Arabic translation of Pseudo-Plutarch’s Placita. Muslims thus knew “the knowledge of things divine and human” as the Stoic deÀnition of philosophy, cf. H. , 508 ff. (Saarbrücken 1968, doctoral dissertation). Cf. also Miskawayh, Tahdhîb al-akhlâq, ed. Q. Zurayq, 18 (Beirut 1966). From the point of view of later Muslim developments, it is, however, not without interest to observe that Neo-Pythagoreanism in the person of Archytas considered “knowledge” (epistâmâ) the comprehensive term which included the “wisdom” (sophia) of matters divine and the “understanding” ( phronâsis) of human and material things.