West African ʿulamāʾ and Salafism in Mecca and Medina: Jawāb al-Ifrῑqῑ ; the response of the African
Chanfi Ahmed shows how West African ʿulamaʾ, who fled the European colonization of their region to settle in Mecca and Medina, helped the regime of King Ibn Saʿūd at its beginnings in the field of teaching and spreading the Salafῑ-Wahhabῑ’s Islam both inside and outside Saudi Arabia. This is against...
| Main Author: | |
|---|---|
| Format: | Print Book |
| Language: | English |
| Subito Delivery Service: | Order now. |
| Check availability: | HBZ Gateway |
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Leiden [u.a.]
Brill
2015
|
| In: |
Islam in Africa (17)
Year: 2015 |
| Reviews: | [Rezension von: Ahmed, Chanfi, West African ʿulamāʾ and Salafism in Mecca and Medina], in: Journal of religion in Africa, ISSN 1570-0666, ZDB-ID 2066633-0 Bd. 47, Heft 2 (2017), Seite 285-288 (2017) (Sounaye, Abdoulaye) |
| Series/Journal: | Islam in Africa
17 |
| Standardized Subjects / Keyword chains: | B
Ulama
/ Africa
/ Mecca
/ Medina
/ Salafīyah
|
| Further subjects: | B
Salafīyah (Saudi Arabia) (Mecca)
B Salafīyah (Saudi Arabia) (Medina) B Ulama Africa, West Saudi Arabia Mecca Saudi Arabia Medina B Salafīyah Saudi Arabia Mecca B Ulama (Africa, West) B Ulama Africa, West B Salafīyah B Salafīyah Saudi Arabia Medina |
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| 245 | 1 | 0 | |a West African ʿulamāʾ and Salafism in Mecca and Medina |b Jawāb al-Ifrῑqῑ ; the response of the African |c by Chanfi Ahmed |
| 264 | 1 | |a Leiden [u.a.] |b Brill |c 2015 | |
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| 490 | 1 | |a Islam in Africa |v 17 | |
| 500 | |a Includes bibliographical references and index | ||
| 520 | |a Chanfi Ahmed shows how West African ʿulamaʾ, who fled the European colonization of their region to settle in Mecca and Medina, helped the regime of King Ibn Saʿūd at its beginnings in the field of teaching and spreading the Salafῑ-Wahhabῑ’s Islam both inside and outside Saudi Arabia. This is against the widespread idea of considering the spread of the Salafῑ-Wahhābῑ doctrine as being the work of ʿulamā from Najd (Central Arabia) only. We learn here that the diffusion of this doctrine after 1926 was much more the work of ʿulamā from other parts of the Muslim World who had already acquired this doctrine and spread it in their countries by teaching and publishing books related to it. In addition Chanfi Ahmed demonstrates that concerning Islamic reform and mission (daʿwa), Africans are not just consumers, but also thinkers and designers. | ||
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