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Islam, Youth, and Modernity in The Gambia: The Tablighi Jama'at is an ethnographic account examining the Tablighi Jama'at movement within The Gambia.Authored by Marloes Janson and published by Cambridge University Press in 2013, the book investigates the intricacies of Tablighi members' lives, presenting insights into how the movement shapes established Islamic practices, authority structures ...
Islamic youth camps were held in 2001 on the North Island (at the Kauaeranga Forest Education Camp on the Coromandel Peninsula), where the "theme" was the restoration of the Islamic caliphate ("The Khilafah and man's role as Khalifah"); and on the South Island (Muslim students camp near Mosgiel) where the theme was ‘Islam is the Solution ...
Muslim girl writing her exam in Africa. Islam in Africa is the continent's second most widely professed faith behind Christianity. Africa was the first continent into which Islam spread from the Middle East, during the early 7th century CE. Almost one-third of the world's Muslim population resides in Africa.
The role of Islam in Gambian society is not fixed and often depends on the individual. In Marloes Janson's monograph, ‘Islam, Youth and Modernity in the Gambia: the Tablighi Jama’at, [5] the author writes about the influence of the Tablighji Jama’at (an Islamic missionary movement).
WAMY's South African branch aims "to preserve the Muslim identity, to help overcome the problems Muslim youth face in modern society", and to "educate and train Muslim youth in order for them to become active and positive citizens in their countries". WAMY aims to introduce Islam to non-Muslims in its "purest form as a comprehensive system and ...
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The goal of the organization's founders was to create a union for the Islamic scholars of sub-Saharan Africa to serve as a scientific reference, be effective among African communities, strengthen the role of scholars and preachers in directing the community at all strata and levels, regulate fatwas, relate to the continent's events and represent Muslims locally, regionally and internationally.
The spread of Islam throughout West Africa was a concomitant of long-distance trade by Mande-speaking Muslim traders and craftsmen known as Dyula.Since Muslims in these regions lived in the dar al-kufr (House of Unbelievers), they needed legitimization for trading with unbelievers – an activity viewed with disdain by some North African Muslim jurists.