Re-quoting this from @DinarStandard’s Twitter feed: “Proper Zakat collection would take 20 of 39 Muslim majority countries out of poverty.” Quoting Zamir Iqbal from the Islamic Finance conference at Harvard.
"Black History Month" has passed so it’s on to Black History Year. I found this tidbit of info interesting as I had not come across it before. This is from Shaykh ‘Ashur Khadrawi al-Husni’s "Ahkam al-Tajwid b’riwayah Warsh ‘an Nafi’ min tariq al-Azraq/ أحكام التجويد برواية ورش عن نافع من طريق الأزرق للشيخ عاشور خضراوي الحسني"
Imam Nafi’ al-Madani/الإمام نافع المدني.
His full name being Nafi’ bin ‘Abd al-Rahman bin Abi Na’im al-Laythi Mawla … Halif Hamzah bin ‘Abd al-Muttalib/هو نافع بن عبد الرحمن بن أبي نعيم الليثي مولى جعونة بن شعوب الليثي حليف حمزة بن عبد المطلب.
His origins are from Asbahan, his coloring being dark black. He was an easy going companion, known to jest and of good character/أصله من أصبهان, وكان أسود اللون حالكا, صاحب دعابة وطيب أخلاق.
I found it interesting, not that he was culturally African, but that a major transmitter of the Qur’an was black or of black heritage.
There has been a tendency on the part of some modern critics studying the scholarship of ‘Abd al-Qāhir al-Jurjāni to treat the body of his work quite apart not only from the intellectual context in which he thrived, but also as unique in the chain of literary scholars whose work he inherited (an example of this is Kamal Abu Deeb’s Al-Jurjani’s Theory of Poetic Imagery which attempts to situate al-Jurjani’s work as world literature based on so-called universal criterias of literary creation). From The Theology of Meaning by Margaret Larkin.