Africana

The study of Africa and its peoples in the United States has a complex history. It has involved the study of both an external and internal other, of social realities in Africa and the condition of people of African descent in the United States. This paper traces and examines the complex intellectual, institutional, and ideological histories and intersections of African studies and African American studies. It argues that the two fields were founded by African American scholar activists as part of a Pan-African project before their divergence in the historically white universities after World War II in the maelstrom of decolonization in Africa and civil rights struggles in the United States. However, from the late 1980s and 1990s, the two fields began to converge, a process captured in the development of what has been called Africana studies. The factors behind this are attributed to both demographic shifts in American society and the academy including increased African migrations in general and of African academics in particular fleeing structural adjustment programs that devastated African universities, as well as the emergence of new scholarly paradigms especially the field of diaspora studies. The paper concludes with an examination of the likely impact of the Obama era on Africana studies.

From the style of the language of the opening of this text it is clear that it was composed between 1790 and 1804 during the middle period of the reform movement established by the Shehu, which began in 1774 until his death in 1817. The specific target of this text was his son, Shaykh Muhammad Sanbu who requested the Shehu to put in writing some principles on the methodology of disciplining the soul through hunger and fasting. Shaykh Abd’l-Qaadir ibn Mustafa informs us in his Bayaan at-Ta`abudaat that as a result of applying the discipline of the text at the hands of his father, Shaykh Muhammad Sanbu ibn Shehu Uthman ibn Fuduye` had attained the station of champion of truth (siddiqiyya) at an early age. The general target audience of this text were the many spiritual disciples of the Shehu who were apart of his close assembly in Degel just before the hijra in 1804. Among them were Shaykh Umar Kamuni, Shaykh Muhammad Yero, Shaykh Abdullahi Mujjin Mahwi, Shaykh Muhammad Kari`angha, Shaykh Muhammad Tukur, Shaykh Ali Dhimbu, Shaykh  Shaykh Muhammad ibn al-Bukhari, Shaykh as-Sayyid Ibrahim, Shaykh Umar Ghurba, the wife of the Shehu A`isha Iyya Gharka bint Shaykh Muhammad Sanbu; and others. Shaykh Umar Ahmad Zaruq said that another important beneficiary of this text was the Shehu’s eldest son, Muhammad Sad, who died in the year 1791, which means the text was probably composed between 1789 and 1790. At the time of the composition, Shaykh Muhammad Sanbu was about 17 years old and Shaykh Muhammad Sa`d was about 20 years old.

The mission and goal of Africana Studies is the development of cultural grounding, academic excellence, and social responsibility. Building the Basics: A Handbook for Developing Academic Excellence in Africana Studies focuses on the goal of developing students academically. Throughout students’ academic career, they will take a variety of courses and learn the course content. Many students enter higher education at different levels of preparation. Regardless of content or preparation, students should always build and develop the basics.

Building the Basics provides students with strategies, tips, and approaches to maximize learning. The handbook discusses the basics of working at home, critical thinking and questioning, skilled and critical reading, scholarly writing, working collaboratively in groups, and studying for quizzes and examines. Each chapter begins with guiding questions and key terms to prime students for what is to come in the chapter. In addition, each chapter concludes with activities for students. Building the Basics offers pragmatic strategies and approaches to master the fundamentals every student needs to enhance student learning in pursuit of academic excellence. 

https://he.kendallhunt.com/product/building-basics-handbook-pursuing-academic-excellence-africana-studies

This article uses a newly developed theoretical concept – the 'uncommodified blackness' image, to accentuate the discursive methods in which the humanness of Africans is denied in subtle and commonplace ways in Australia. In other words, the concept of uncommodified blackness is used in this study to theorise both the racist infrahumanisation and the blatant racist dehumanisation that Africans are subjected to in Australia. An analysis of semi-structured interviews with 11 research participants suggests that, through the image of uncommodified blackness, the participants are viewed by mainstream Australia as dysfunctional and dirty Others who ought to be avoided in public transport. Participants' lived experiences imply that mainstream Australia regards them as outsiders and perpetual refugees who are failing at 'integration'.

Pichi, an Afro-Caribbean English-lexifier Creole spoken on the island of Bioko, Equatorial Guinea, features four types of reiteration. Amongst them, reduplication and repetition can be distinguished on formal and semantic grounds. Reduplication is a derivational operation consisting of self-compounding and tone deletion. It is restricted to dynamic verbs and yields iterative, dispersive and attenuative meanings. Repetition occurs with all major word classes, renders more iconic meanings and is analyzed as semi-morphological in nature. A comparison with verbal reiteration in a cross-section of West African languages and two of its sister languages in the Caribbean allows the conclusion that Pichi reduplication reflects an areal pattern. I conclude further that Pichi reduplication is not exceptionally iconic nor specifically “creole” in nature.

James Turner has been at the center of the modern Black Studies Movement since its emergence in the 1960s, as an extension of the Black Power Movement. Since his days as a student activist at Northwestern University he has remained a consistent voice in the struggle to expand the discipline and re-write scholarship on the people of Africa and the African Diaspora. This detailed oral history interview chronicles the life of the initiator of the term "Africana Studies" and the founding director of Cornell University's Africana Studies and Research Center. Aside from addressing contemporary debates and interrogating his own writings in this area, the interview also draws parallels between Turner's unique career as a scholar-activist and the experiences of others working in African-American, African Diaspora and Africana Studies.

El artículo plantea el origen de la figura de Anansi y algunas funciones que cumple dentro de la literatura oral de los afrodescendientes, tanto míticas como ideológicas, ilustrando con ejemplos de África, el Pacífico Colombiano y Centroamérica, a lo largo del proceso de secuestro, esclavización y lucha por la libertad.

السِّرَاجَ الْوِهَاجَ فِي خَبْرِ الْإِسْرَاءِ وَالْمِعْرَاجِ

بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ وَالصَّلاةُ وَالسَّلامُ مِنَ اللهِ عَلَى سَيِّدَنَا مُحَمَّدٍ وَعَلَى آلِهِ وَصَحْبِهِ أَجْمَعِيْنَ.

قَالَ أَفْقَرُ الْعِبَادِ الْمُضْطَرُّ لِرَحْمَةِ رَبِّهِ الْمَجِيْدِ أَبُو اَلْفَا عُمَرَ مُحَمَّدٌ شَرِيفٌ بْنُ فَرِيدٍ تَغَمَّدُه اللهُ بِرَحْمَتِهِ آمِين:

اَلْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ اَلَّذِي أَرْسَلَ مُحَمَّدًا رَحْمَةً لِلْعَالَمِينَ وَأَفْضَلُ الصَّلاةِ وَأَتَمُّ التَّسْلِيمِ عَلَى خَاتِمِ النَّبِيئِيْنَ سَيِّدِ الْمُرْسَلِينَ أَفْضَلُ الْخَلْقِ أَجْمَعِينَ سَيِّدِنَا مُحَمَّدٍ وَأَهْلِهِ الطَّاهِرِينَ وَأَصْحَابِهِ الْفَائِزِينَ،

وَرَضِيَ اللهُ تَعَالَى عَنْ سَاداتِ التِّابِعِينَ وَالْعُلَمَاءِ الْعَامِلِينَ وَالأَئِمَةِ الأَرْبَعِ الْمُجْتَهِدِينَ وَأَوْتَادِ الأَوْلِياَءِ الْمُقَرِّبِينَ وَمُقَلِّدِيهِمْ فِي الإِحْسَانِ إِلَى يَوْمِ الدِّيْنِ:

أَمَّا بَعْدُ، فَقَدْ سَأَلَنِي رَفِيقِي كَمَثَلِ شَقِيْقِي الإِمَامُ أَبُو مَلِكَةَ مُحَمَّدٌ بْنُ عَبْدُ اللهِ ثَبَتَهُ اللهُ عَلَى صِرَاطِهِ الْمُسْتَقِيمِ، أَنْ أُبَيَّنَ لَهُ صِحَّةَ قِصَّةِ الإِسْرَاءِ وَالْمِعْرَاجِ وَأَن أُبَيَّنَ لَهُ عَنِ اللَّيْلَةِ اَلَّتِي وَقَعَ الإِسْرَاءُ فِيْهَا وَأَن أُبَيَّنَ لَهُ مَا قَرَأَ النَّبِيُّ صلى الله عليه وسلم إِذَا صَلَّى أَمَامَ المُرْسَلِيْنَ والنَّبِيئِيْنَ، أَى بَعْدَ نُزُولِهِ مِنْ عَنْدِ اللهِ بَفُرُوْضِ الصَّلَواَتِ الْخَمْسَةِ، فَأَجَبْتُهُ بَعْدَ الْإِسْتِخَارَةِ وَاللَّهُ الْمُسْتَعَانُ،
4_____________________________مقدمة: أصل الإسراء والمعراج
المقصود __________________________________________5
آيات الإسراء والمعراج  _________________________________5
تفسبر آيات الإسراء والمعراج _____________________________5
فضيلة الإسناد ______________________________________9
فضل الرِّوَايَةِ من جهة أهل البيت __________________________9
فضل الرّواية من الأجداد الصالحين ________________________10
سند رواية حديث الإسراء والمعراج من الشريف الشيخ محمد اليعقوبي ____11
سند رواية حديث الإسراء والمعراج من الشيخ محمد الأمين بن آدم الفلاني _12
نصّ الحديث في الإسراء والمعراج  _________________________12
حكم الإسراء والمعراج  _________________________________13
فرضت الصلاة في الإسراء والمعراج ________________________14
الصلاة أكبر علامة الإيمان _____________________________14
الصلاة تدفع أعمال السيئات_____________________________15
الصلاة محل المناجات ________________________________16
الصلاة معراج المؤمن ________________________________16
الصلاة أعظم المواطن لتجلي الإِلهية ______________________17

This book presents key concepts, information and principles that should underlie the practice of adult education in African contexts. It assumes that adult educators should have a historical perspective on the current educational context, understand how the colonial experience has impacted on indigenous traditions and be aware of the philosophical underpinnings of adult education activities. The chapters introduce the foundations and history of adult education in Africa; philosophy and adult education; socio-cultural, political and economic environments; opportunities and access for adult learners; gender and development in adult education; adult education as a developing  profession; information and communication technology; globalization and adult education; and policies and structures of lifelong learning.

The ad-Durru an-Nadeer Fi Kayfiyat as-Salaat `Ala as-Shafi` al-Basheer (The Golden Pearls Regarding the Methodology of Sending Blessings Upon the Mediating Bringer of Good News) by the 10th century reformer of Islam, Shaykh Ahmad Baba ibn Ahmad ibn Umar ibn Muhammad Aqit at-Tinbukti as-Sanhaji al-Massini at-Takruri as-Sudani al-Maliki; is divided  into an introduction, four chapters and a conclusion demonstrates with succinct clarity that sending blessings upon the Best of Creation, may Allah bless him and grant him peace is the most revolutionary act spiritual aspirants can do in dispensing with ‘the cult of personality’ which has become the hallmark of the Path of Tasawwuf particularly in the western hemisphere.

"Management of Adult Education Organizations in Africa is premised upon the notion that Adult Education provided by organizations such as public universities, training colleges, corporate universities, and employers is now considered a mainstream academic discipline in several African countries and its importance in today's knowledge and "ideas" economies is growing steadily. Sound leadership and management are prerequisite to the successful operation of educational organizations. The book relies on African perspectives of managerial leadership to illustrate the urgent need to recognize the important role played by management in the design and successful delivery of adult education programs offered through andragogical learning practices.

This is a unique book which blends the Western ideas of management and leadership with the African ideas without prejudice to universal values, elementary scientific knowledge and other cultures. The book is in a series of books conceived and funded by UNESCO and the Institute for International Cooperation of the German Adult Education Association focusing on African Perspectives on Adult Learning. On the value of the book, Adama Ouane, Director, UNESCO Institute for Life Long Learning noted that in opening new approaches to the leadership and management of adult learning process, the book hopes to meet the managerial leadership needs of governments, non-governmental organizations, civil society organizations in an area of great importance to UNESCO and the community of Nations.


The Ten Chapters in the book focus on the following:
1. Management and diversity
2. Leadership in adult education organizations
3. Management approaches in Africa
4. Human resources development
5. Organizational development and change
6. Ubuntu embedded leadership and organizational learning
7. Planning, implementation and evaluation
8. Time management in an organization
9. Financial management
10. The challenges and opportunities of managing adult education organizations"

This concise but superb bibliographical study by Shaykh Abd’l-Qaadir ibn al-Mustafa ibn Muhammad at-Turuudi called Salwat’l-Ahzaan (The Easing of Sorrow by Mentioning Some of the Spiritually Elite from the People of this Age) is a timely work because as its title indicates, it does just that. It eases sorrows. One of the wise sages of Islam declared that the mercy of Allah descends with the remembrance and mentioning of the righteous awliya. It was while examing this work that I realized through the knowledge of tasting that this axiomatic statement is true. The Salwat’l-Ahzaan (Easing of Sorrows), which is sometimes called Salwat’l-Ikhwaan in some facsimiles, was composed on the 26th of Rabi`’l-Awwal in the year 1242 (November 26, 1826) by Shaykh Abd’l-Qaadir ibn al-Mustafa when he was twenty-two years old. It was composed following the request of some of his close disciples who asked the Shaykh to put something in writing regarding the spiritual states, virtues and miracles of his teacher, his maternal uncle, Shaykh Muhammad Sanbu ibn Shehu Uthman ibn Fuduye`, who had died three months prior on the 25th of Muharram, 1242 A.H. (25th August, 1826 C.E.).
Shaykh Abd'l-Qaadir discusses his grandfather, Shehu Uthman ibn Fuduye`, his grandmother the gnostic Aìsha Ghabindu bint Shaykh Muhammad Sa`d, their son and the author's chief spiritual guide Shaykh Muhammad Sanbu, Shaykh Muhammad ibn al-Bukhari, Shaykh Muhammad Kariyagha, Shaykh Ibrahim Yan Siriyaku, Shaykh Ali Danbu ibn Abu Bakr Mallam,  and Shaykh Umar Girba. These nine individuals according to the author had attained an extremely rarified level of spiritual gnosis and miraculous actions.
I have dedicated this work to my parents who died recently. If any benefit occurs to any of our readers please ask that the reward be given to my mother and father

thanks
Sh. Muhammad Shareef bin Farid

Preface
The Tafriqa of Shehu Uthman ibn Fuduye` is an early text on the science of Sufism, written during the beginning of the reform movement that resulted in the establishment of the SOKOTO CALIPHATE, the largest most successful Islamic polity in Africa. The text is called: at-Tafriqa Bayn `Ilm ‘t-Tasawwuf Alladhi Li ‘t-Takhalluq wa Bayna `Ilm ‘t-Tasawwuf Alladhi li ‘t-Tahaqquq wa Madaakhil Iblees (The Distinction Between the Science of Tasawwuf for Character Transformation and the Science of Tasawwuf for Divine Realization & the Incursions of Ibless into the Souls). The style of writing indicates that the text was composed between the period of 1780 and 1787, when the Shehu was attempting to confront the antagonists of the path of Sufis as well as the charlatans within the path that had become prevalent during that period.
Sultan Muhammad Bello tells us in his Infaq al-Maysuur: “Likewise, he (Shehu) refuted another faction which had become prevalent in these lands who made false claims and pretended to have unveiling of hidden knowledge, even though they had not even withdrawn themselves out of the grip of Satan and their own corrupt passions. Many of these false claimants knew nothing of what was incumbent upon them from the individual obligations (furuud ‘l-`ayaan). Out of their ignorance they happened upon some of the books of the science of spiritual purification (tasawwuf). They then shriveled their huge nafs into the attire of dignity and asceticism as a means of conjuring the rubble of this world’s life. Out of jealousy and stupidity they would fight those who resembled them from among the genuine and false Sufis. Some of them knew nothing of the path of tasawwuf but only pretended to that in order to prevail upon this world and to pilfer its vanities.”
The Tafriqa is divided into three sections:
1: On the Science of Tasawwuf for the Transformation of Character
2: On the Science of Tasawwuf for Divine Realization
3; On the Incursions of Iblees Into the Soul of Humanity
In his Fat’hu al-Basaa’ir, the Shehu said: “The first division is related to the reformation of character (at-takhalluq) and it is the abandonment (at-takhalli) of every blameworthy trait from the heart - like conceit (`ujb), pride (kibr), unjust anger (ghadab bi'l-baatil), envy (hasad), greed (bukhl), showing off (riya'u), the love of rank (hubb'l-jaah), the love of wealth (hubb'l-maal) in order to boast, false hope (amal), and having an evil opinion of the Muslims (isa'at d-dhann). It also includes the endowment (at-tahalli) of the heart with every praiseworthy characteristic - like repentance (tawba), sincerity (ikhlaas), fearful awareness (taqwa), patience (sabr), doing without (zuhd), reliance (tawakkul), leaving matters over to Allah (tafweed), contentment (ridaa), fear (khawf), and hope (rajaa). This division is apart of the individual obligations (furuud'l-`ayaan) as al-Ghazzaali explained in is Ihya `Uluum 'd-Deen and as Abd 'r-Rahmaan as-Suyuuti explained in his Itmaam 'd-Diraaya Sharh an-Niqaaya. The second division of the science of tasawwuf is related to spiritual certitude (tahaqquq) and includes the knowledge (ma`rifa) of the spiritual states (ahwaal) of the disciples (murids), the permanent spiritual stations (maqaamaat) of the protected friends (awliyya), the knowledge of the Self Disclosure (tajalli) of the Acts, the knowledge of the Divine Names and the Self Disclosure of the Divine Essence (tajalli ad-dhaat). This division is not only among the collective obligations (furuud 'l-kifaaya), but part of this science is specifically established for the awliyya - without dispute. The responsibility for explaining the first division related to character formation (takhalluq) fell to men like Imam Abu Hamid al-Ghazaali and Imam al-Muhaasibi. Whoever wants to follow this should take them as an example. The responsibility for explaining the second division related to spiritual certitude (tahaqquq) fell to men like Shaykh Abu 'l-Hassan as-Shadhili, may Allah be pleased with him - as Ahmed az-Zarruuq clarified in his Qawaa'id 't-Tasawwuf.”
In the final section, the Shehu clarifies exactly how Satan makes his incursions on the spiritual Path to prevent the mureed from attaining their Goal. This section was the source from which Shaykh Abdullahi ib Fuduye` composed his Tahdheeb ‘l-Insaan Min Khisaal as-Shaytaan. You can say that this final section is a ‘war manual’ on how to conquer and subdue the enemy of Allah and humanity.
In this age when charlatans to spirituality abound and ‘murshids’ are self-appointed or appointed based upon intrigue, it is important for those of us who want to direct ourselves sincerely on this spiritual Path, that we know what it is, and what it is not. The Shehu said in his Usuul ‘l-Wilaayat quoting one of the fixed stars of the spiritual Path: “Whoever knows the Path, traveling it is made easier for him.” The Tafriqa does just that. It clarifies what is ‘sufism’ and it delineates the intrigues that Satan makes in order to prevent humanity from arriving at direct gnosis of their Lord.

Shaykh Muhammad Shareef bin Farid
Tuesday, the 5th Sha`baan, 1438, (May, 2, 2017)
Zawiyya Shehu Uthman ibn Fuduye`
Zerni, Yerimadio, Bamako, Mali

This is a preliminary publishing of the Mirat ‘t-Tullab Fee Mustanid al-Abwaab Li Deen Allah al-Wahhab (The Mirror of the Students Regarding the Authoritative Sources of the Issues of the Deen of Allah, the Benefactor). It is ‘preliminary’ because it is devoid of the footnotes, citations or annotation; which I will include in the second edition. The reason that I omitted them in this edition is in order for the text to be easy for students to study and memorize. My intention is to produce another version for academics and scholars including: citations of Qur’anic verses and prophetic traditions; brief biographies of the narrators and authors cited by the Shehu as well as an annotation of the manuscripts used to create this standardized version of the text. If, Allah ta`ala grants me time and Baraka, it is also my intention of composing a commentary upon this blessed work which I will call: Diya’l-Lubbab Fee Mirat ‘t-Tullab and include in it an explanation of all the verses, prophetic traditions and the sayings of the ijma`a of the Sunna scholars which the Shehu cites in this blessed work; which will, Allah willing, uncover the inner meanings, secrets and spiritual jewels hidden in this blessed work.
The Mirat't-Tullab is arranged into fifty chapters after an introduction followed by a conclusion:
Chapter One: On the Principles of Belief
Chapter Two: On the Explanation That Judgment is Based On What is Apparent
Chapter Three: On the Science of the Foundation of the Religion
Chapter Four: On Freeing Oneself of Impurities
Chapter Five: On Pure Cleansing Water
Chater Six: On the Bath From Ritual Impurity
Chapter Seven: On the Ablution
Chapter Eight: On Purification With Dry Earth
Chater Nine: On Menstruation and Its Duration
Chapter Ten: On the Times of Prayer
Chapter Eleven: On the Call to Prayer
Chapter Twelve: On the Prerequisites of the Prayer
Chapter Thirteen: On the Prayer
Chapter Fourteen: On Making-up Missed Prayers
Chapter Fifteen: On Forgetfulness in the Prayer
Chapter Sixteen: On The Travel Prayer
Chapter Seventeen: On The Juma`a Prayer
Chapter Eighteen: On The Fear Prayer
Chapter Nineteen: On the Prayer of the Two `Eids
Chapter Twenty: On the Funeral Prayer
Chapter Twenty-One: On Alms
Chapter Twenty -Two: On the Alms of Breaking the Fast
Chapter Twenty -Three: On Fasting
Chapter Twenty-Four: On Retreat (in the mosques)
Chapter Twenty-Five: On the Pilgrimage
Chapter Twenty-Six: On Slaughtered and Hunted Meats
Chapter Twenty-Seven: On Solemn Oaths
Chapter Twenty-Eight: On Vows
Chapter Twenty-Nine: On Military Struggle
Chapter Thirty: On Marriage
Chapter Thirty-One: On Divorce
Chapter Thirty-Two: On Khul`u Divorce
Chapter Thirty-Three: On Reinstating Marriage
Chapter Thirty-Four: On the Oath of Abstention
Chapter Thirty-Five: On Dhihaar Divorce
Chapter Thirty-Six: On the Oath of Mutual Cursing
Chapter Thirty-Seven: On the Waiting Period
Chapter Thirty-Eight: On Nursing
Chapter Thirty-Nine: On Financial Maintenance
Chapter Forty: On Commerce
Chapter Forty-One: On the Legal Judgments of Homicide
Chapter Forty-Two: On the Punitive Punishments
Chapter Forty-Three: On the Judiciary Rulings
Chapter Forty-Four: On Bearing Witness
Chapter Forty-Five: On Inheritance
Chapter Forty-Six: On the Greetings of Peace and Seeking Permission
Chapter Forty-Seven: On Repentance from Major and Minor Sins Which is the Foundation of Spiritual Purification for Character Reformation
Chapter Forty-Eight: On Learning Knowledge and Teaching it
Chapter Forty-Nine: On Preaching and Reminding
Chapter Fifty: On the Science of Spiritual Unveiling

This small work by Shehu Uthman ibn Fuduye`is a reworking of the work of the same name by  Shaykh Ahmad Zaruuq. It was composed during the early days of the reform around 1779-1780. There is additional information in the Shehu's work not discussed by Shaykh Zaruuq.

Este artículo analiza el uso estratégico actual de la memoria colectiva –entendida como la filosofía y enseñanza de los y las mayores– como práctica decolonial para recuperar, fortalecer, reposicionar y reconstruir la existencia como derecho ancestral. Como demuestran los autores, tal práctica se esfuerza para devolver la palabra, cuestionar el orden actual impuesto desde el Estado y actuar a contrapelo de la desterritorialización y la dispersión ancestral y sociocultural que amenazan la existencia como vida.

The Dawa ‘l-Waswas, (The Cure of Satanic Whispering) was composed by Shaykh Abdullahi ibn Fuduye’, during the height of the political expansion of the Sokoto Caliphate in 1807-1808. Shaykh Abdullahi was the brother of Shehu Uthman ibn Fuduye’ and the chief military commander of the armies of Sokoto and the Amir of Gwandu, the western region of the Caliphate. The text was composed when the Shaykh was actively involved in the jihad against the Habe’ authorities of Hausaland. Although the text is concise, yet it establishes the key role that prayer plays in the spiritual Path of the servant.

This succinct but brilliant poem by Shaykh Abdullahi ibn Fuduye`, may Allah be merciful to him and provide us with his baraka; regarding the particles of inflection (huruuf’l-`iraab) was first published according to my knowledge by Shaykh Abdullahi al-Ilorin al-Qaadiri of the southern region of Nigeria; which I used as the basis of this translation. The poem comprises thirty-eight stanzas and briefly covers the basic functions of the particles related to nouns and verbs and give simple examples for each. Shaykh Abdullahi did not cite all of the particles in order to keep the text as concise as possible. I am presently working on a commentary upon this text, explaining the meanings of the technical terms, as well as providing the inflections of the examples the Shaykh offered. It must be understood that Shaykh Abdullahi ibn Fuduye` was an absolute scholar of independent judgment (mujtahid mutlaaq) in the linguistic sciences, and did not adhere to either the Kufan or Basran schools of grammar; but as Shaykh Ibn `Ajiba said of Shaykh Ibn Ajurum: “He inclined to the truth wherever he discovered it.”

Siraaj 'l-Ikhwaan

The Guiding Light of the Brethren Concerning the Most Important Things That Are Needed in This Age

by SHEHU Uthman Dan Fodio


Section One: An Explanation of the Distinction Between the Muslims and the Disbelievers.

Section Two: An Explanation of the Distinction Between the Scholars of the Religion, the People of the Reminder, the Helpers of the Merciful and the Evil Scholars, the People of Heedlessness, the Helpers of Satan.

Section Three: On the Legal Judgment of Making the Jihaad Against the People Who Only Make the Verbal Pronouncement of the Words of the Shahaada Out of Custom But Who Do Not Do Any of the Act of the Behavior of Islam.

Section Four: On the Legal Judgment of Making the Jihaad Against the People Who Only Make the Verbal Pronouncement of the Words of the Shahaada and Do Acts of Islam However They Intermix This With Acts of Disbelief.

Section Five: On the Legal Judgment of Making the Jihaad Against the Scholars, Students and Common People Who Help the Disbelievers.

Section Six: On the Legal Judgment of Fighting Muslims Who Remain By Themselves Who Have Not Entered Under the Oath of Allegiance of Any of the Amirs of the Muslims.

Section Seven: On the Legal Judgment of Fighting the Warmongers Among the Muslims.

Section Eight: On the Legal Judgment of Fighting the Oppressors Among the Rulers of the Muslims.

Section Nine: What is Obligatory Upon the Amirs of the Islam in Establishing the Legal And Religious Rites of Islam, Taking Care of the Welfare of the Countries and Transforming Those Things Which Are Reprehensible in the Countries

Section Ten: An Explanation of the Reality of the Permissible, the Forbidden and the Dubious: and the Sources of the Permissible.

Resumo
Os Estudos Africanos são uma área de conhecimento sobre a realidade social sujeita a abordagens que privilegiaram no passado conceitos ideológicos em detrimento de conceitos cientificamente objectivos. “Desideologizados”, os Estudos Africanos são uma área interdisciplinar em que convergem e interagem uma multitude de disciplinas e conceitos em torno dos problemas prioritários recorrentes do Desenvolvimento, do Estado e da Nação, reflectindo um pluralismo metodológico indutor de conhecimento. Neste início do século XXI, existe todavia uma tendência no sentido de esse conhecimento ser gerado principal e selectivamente a partir do espaço anglófono, acentuando um défice de representatividade lusófona, em particular dos países africanos de língua oficial portuguesa. A valorização do multiculturalismo científico contraria unanimismos exteriores à produção de conhecimento em língua portuguesa.

Palavras-chave: estudos africanos; pluralismo metodológico; objectividade científica; multiculturalismo científico.


Abstract
In the past, African Studies had an ideological bias that perverted scientific objectivity. Without that strong charge, African Studies are an interdisciplinary area with a multitude of concepts and disciplines interacting on the approach of the main problems of Development, State and Nation, a methodologic pluralism approach. In the 21st Century we are now confronted with a tendency of selective production of knowledge from its base in the anglophone space, originating a deficit of lusophone participation, namely from african countries that adopted Portuguese as an official language. The valorization of scientific multiculturalism is value that must be preserved concerning the production of knowledge in Portuguese language.

Keywords: african studies; methodologic pluralism; scientific objectivity; scientific multiculturalism.

This work by Shehu Uthman ibn Fuduye` (Dan Fodio) is arguably one of his most important works. In it he addresses all the issues of Iman, Islam and Ihsan from the perspective of the prophetic traditions. You can actually describe this work as a collection of prophetic traditions on beliefs, worship and social transactions. He seals the text with a chapter on Jihaad which I beleive is extremely relevant today. He describes the religion as it is and is not apologetic about the issue of military struggle and the need for self determination. The Shehu divided the Sawq’l-Umma into twelve books after its introduction, in which he cited 3 prophetic traditions. They are: 1 the Book of Belief in which he cited 15 prophetic traditions; 2 the Book of Purification in which he cited 21 prophetic traditions; 3 the Book of Menstruation in which he cited 9 prophetic traditions; 4 the Book of Tayammamu in which he cited 7 prophetic traditions, 5 the Book of Prayer in which he cited 60 prophetic traditions; 6 the Book of Juma`a in which he cited 7 prophetic traditions; 7 the Book of Prayers of Fear, the Two Eid, Rain and Eclipse in which he cited 17 prophetic traditions; 8 the Book of the Deceased in which he cited 8 prophetic traditions; 9 the Book of Obligatory Alms in which he cited 8 prophetic traditions; 10 the Book of Fasting in which he cited 10 prophetic traditions; 11 the Book of Pilgrimage in which he cited 29 prophetic traditions; and finally 12 the Book of Jihaad in which he cited 38 prophetic traditions. The Shehu, may the mercy of Allah be upon him said: “The expressions from the narrations of al-Bukhari are more prominent in this book than those of Muslim, even though both contribute to what is largely desired in meaning.” He cited in these books 232 prophetic traditions: 207 from the Saheeh of al-Bukhari; and 23 from the Saheeh of Muslim. Although he said that he only cited from the two Saheeh collections, however he made an exception in that in two prophetic traditions. The first being what he narrated in the section on the superogatory prayers regarding the four raka`at performed before the `asr prayer, where he said: “I have not come across the evidence of four rak`ats before the `asr prayer in the two Saheeh collections. However it has been related by an-Nisaa’i from a tradition on Ali ibn Abi Taalib, may Allah ennoble his face.” The second exception is what he narrated in the Book of the obligatory alms where he said: “I have not come across the amount to be paid for cattle in the two Saheeh collections.” He then cited a prophetic tradition regarding this from the narrations of at-Tirmidhi on the authority of Mu`adh. The Sawq’l-Umma composed in 1794 CE (1208 AH) is a reference book, for the schools of thought of the mujtahiduun in their independent judgments and legal extractions. One of my teachers once said to me: “The book Sawq’l-Umma with regard to the individual obligations is similar to the al-Muwatta of Imam Malik ibn Anas, and is a reference for the Risaalat of Ibn Abi Zayd or the al-Mukhtasar of Khalil ibn Is’haq.” This is because he established in it the soundest narrations from the Lawgiver, may Allah bless him and grant him peace based upon the arrangement of these above mentioned books. It is also a compendium of the prophetic traditions like the Buluugh’l-Maraam, the al-`Umdat and the al-Muntaqa.

Love is a riddle and Diikuula demonstrates this phenomena in his love riddle performed at Iganga in January 2008. The love riddle is part of an ongoing doctoral research on riddling as social discourse. The primary text published here is intended to stimulate further research related to the topic of enquiry.

Course Description:
Can HipHop culture help produce a more just world? If so, what theory and praxis best advance this aim? These are the questions that drive this conceptual course. Our critical interrogation of the relationship between HipHop and social justice considers the culture from its U.S. Black Power era underpinnings to its disparate contemporary “glocal” manifestations. We begin by asking what is "HipHop," what is "social justice," and what is their relationship, and proceed to consider how HipHop can be an effective force for social justice and what obstacles mitigate against this potential. These discussions will develop familiarity with important concepts in Black studies and social theory such as race and colonialism, imperialism and hegemony, structure and agency, identity and strategic essentialism. Weekly readings will typically pair writings specifically on HipHop with theory from across the humanities and social sciences including philosophy, sociology, cultural studies, and political economy. Students will participate in the selection of weekly required listening/viewing of music and videos. We will endeavor to consider the race/class/gender dimensions of our weekly topics. Students will acquire a broader familiarity with HipHop activism, and develop new conceptual tools and critical thinking skills.

This work by Shaykh Abd'l-Qaadir ibn Mustafa is small treatise which discuss the twenty-one personal pledges that the author took after reaching the age of fifty-two around 1272 A.H.. These pledges consists of vows of personal behavior and attitudes towards others; vows of doctrines of belief and intellectual perspectives; vows of methods of epistemology and views on cosmology.  What is significant is that this work is that it demonstrates a profound tolerance and compassion towards the whole of existence and indicates that the author had attained the station of Qutb (spiritual pole) where he viewed creation with the same compassion and perspective of the Absolute Being. Some of the oaths and covenants expressly admit of an exclusive esoteric knowledge which he later listed in his Shukr'l-Waahib. He also admits of concealing certain sciences which he had learned from the elemental sciences, the sciences of haqaa'q and the sciences of secrets. It is no wonder that, in answer to his wishes, Allah allowed the French imperialist forces to invade the region of Salame over which the author was the ruler; and to abscound with most of his precious library. Today, many of these works remain hermetically sealed in the rare manuscript archives of the Sorbonne, in Paris.

The attached powerpoint presentation (which can be downloaded) has audio from the presentation in the background of each corresponding slide. You can also click the youtube link to the video presentation, however, the slides were not captured on audio.

... A relevãncia civil do casamento católico. Autores: Jorge Bacelar Gouveia; Localización: Africana, ISSN 0871-2336, Nº 14, 1994 , págs. 155-185. Fundación Dialnet. Acceso de usuarios registrados. Acceso de usuarios registrados Usuario. Contraseña. Entrar. Mi Dialnet. ...

Pichi is an Afro-Caribbean English-lexifier Creole spoken on the island of Bioko, Equatorial Guinea. It is an offshoot of 19th century Krio (Sierra Leone) and shares many characteristics with West African relatives like Nigerian Pidgin, Cameroon Pidgin, and Ghanaian Pidgin English, as well as with the English-lexifier creoles of the insular and continental Caribbean. This comprehensive description presents a detailed analysis of the grammar and phonology of Pichi. It also includes a collection of texts and wordlists. Pichi features a nominative-accusative alignment, SVO word order, adjective-noun order, prenominal determiners, and prepositions. The language has a seven-vowel system and twenty-two consonant phonemes. Pichi has a two-tone system with tonal minimal pairs, morphological tone, and tonal processes. The morphological structure is largely isolating. Pichi has a rich system of tense-aspect-mood marking, an indicative-subjunctive opposition, and a complex copular system with several suppletive forms. Many features align Pichi with the Atlantic-Congo languages spoken in the West African littoral zone. At the same time, characteristics like the prenominal position of adjectives and determiners show a typological overlap with its lexifier English, while extensive contact with Spanish has also left an imprint on the lexicon and grammar.