Beyond jihad : the pacifist tradition in West African Islam by Lamin Sanneh

By Lamin Sanneh

"Over the process the final 1400 years, Islam has grown from a small band of fans at the Arabian peninsula right into a international faith of over a thousand million believers. How did this occur? the standard resolution is that Islam unfold by means of the sword-believers waged jihad opposed to rival tribes and kingdoms and compelled them to transform. Lamin Sanneh argues that this can be faraway from the entire tale. past Jihad examines the beginning and Read more...

summary: "Over the process the final 1400 years, Islam has grown from a small band of fans at the Arabian peninsula right into a worldwide faith of over 1000000000 believers. How did this occur? the standard resolution is that Islam unfold through the sword-believers waged jihad opposed to rival tribes and kingdoms and compelled them to transform. Lamin Sanneh argues that this is often faraway from the entire tale. past Jihad examines the beginning and evolution of the African pacifist culture in Islam, starting with an inquiry into the faith's origins and growth in North Africa and its transmission throughout trans-Saharan exchange routes to West Africa. The publication specializes in the ways that, with out jihad, the faith unfold and took carry, and what that tells us in regards to the nature of spiritual and social switch. on the middle of this method have been clerics who used spiritual and felony scholarship to advertise Islam. as soon as this clerical category emerged, it provided continuity and balance in the course of political adjustments and cultural shifts, aiding to inhibit the unfold of radicalism, and subduing the urge to salary jihad. With its coverage of spiritual and inter-ethnic lodging, this pacifist culture took Islam past conventional exchange routes and kingdoms into distant districts of the Mali Empire, instilling a sufferer, Sufi-inspired, and jihad-negating impulse into non secular lifestyles and perform. Islam used to be profitable in Africa, Sanneh argues, no longer due to army may yet since it used to be made African by way of Africans who tailored it to quite a few contexts."--Jacket

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The idea of revealed law in Islam is predicated on God as the lawgiver and as ruler of the universe. Human affairs belong in the realm of the created order while religion has its foundation in the transcendent will of God. 20 This radical contingency of the created order (radical in the sense that the created order is mutable and in flux while the Creator is not) has implications for treating religion and politics not as one and the same thing, at least not in pacifist clerical discourse. A clue about the distinction can be found in the way political disenchantment or defection normally has not been accompanied by religious disenchantment or defection, and political disarray does not implicate religious adherence.

4 Yet in the same area there might not be a single drop of rain for years. One oasis reported that there was no rain for twelve years. In Cairo, there was no rain to speak of between 1916 and 1919 and then in 1919 43 millimeters of rain fell in a single storm. 5 Some forms of vegetable life have adapted to this extreme environment. In the form of seeds, the so-​called asheb flora of the western desert, for instance, is said to be capable of surviving ten years between rainfalls. Other resilient plants include dwarf scrub, with long, sturdy roots that can retain their moisture for long periods.

If we look only to the legal expression, we would not be able to infer how Muslims live in real time. ”22 David de Santillana considers the particular way 31 B e y o n d N o r t h A f r i c a : S y n t h e s i s a n d Tra n s m i s s i o n 31 law and society are related in the Muslim canon. ”23 The long-​held view in Islam is that law exists to enable government to lead human beings to prosperity in this world and to salvation in the next. This prescriptive view of society shapes the structure of law, and the legitimacy of law depends on it.

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