Fasting in Islam Tel: +44 (0)208 8558 1328 S Email: [email protected] 72 ALBIRR FOUNDATION UK SAWM [Fasting]
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Welcome to Our Ramadan Fast Breaking
behavior, many mosques like MCC have separate About the MCC seating areas designated for single men and single We are so happy you have visited the Muslim women. Families may choose to sit together as a Community Center - East Bay. We serve a diverse Muslim unit, or family members may choose to sit down population in the East Bay. We provide a safe place for with their friends in their respective areas. Seating individuals with multiple points of entry to learn, pray, arrangements will vary from one community to socialize, and utilize a space situated at intellectual and another. Welcome spiritual crossroads. During Ramadan Muslims begin their meal with the prayer, “0 God, for You I fasted, and in You I believe, and with Your provision I broke my fast.” After eating, Muslims say “Alhamdulillah (“Thanks be to God”).” to Our The Night Prayer The final of the five daily prayers is said as night falls. Like the four other prayers, it is preceded by the adhan and is carried out in congregation. Ramadan The Tarawih Prayer A special, lengthy prayer called tarawih is said only during the month of Ramadan, after the night prayer Join our community supporters email group to is completed. It is an optional act of worship carried receive the latest interfaith events and activities out to gain God’s pleasure. The tarawih is sometimes Fast at the MCC. Join at: mcceb.org/community- characterized by long recitations of the Qur’an, and can last from twenty minutes to over one hour. Some supporters imams recite one-thirtieth of the Qur’an nightly during this prayer. -
List of Entries
List of Entries A Ahmad Raza Khan Barelvi 9th Month of Lunar Calendar Aḥmadābād ‘Abd al-Qadir Bada’uni Ahmedabad ‘Abd’l-RaḥīmKhān-i-Khānān Aibak (Aybeg), Quṭb al-Dīn Abd al-Rahim Aibek Abdul Aleem Akbar Abdul Qadir Badauni Akbar I Abdur Rahim Akbar the Great Abdurrahim Al Hidaya Abū al-Faḍl ‘Alā’ al-Dīn Ḥusayn (Ghūrid) Abū al-Faḍl ‘Allāmī ʿAlāʾ al-Dīn Khaljī Abū al-Faḍl al-Bayhaqī ʿAlāʾ al-DīnMuḥammad Shāh Khaljī Abū al-Faḍl ibn Mubarak ‘Alā’ ud-Dīn Ḥusain Abu al-Fath Jalaluddin Muhammad Akbar ʿAlāʾ ud-Dīn Khiljī Abū al-KalāmAzād AlBeruni Abū al-Mughīth al-Ḥusayn ibn Manṣūr al-Ḥallāj Al-Beruni Abū Ḥafṣ ʿUmar al-Suhrawardī AlBiruni Abu’l Fazl Al-Biruni Abu’l Fazl ‘Allāmī Alfī Movements Abu’l Fazl ibn Mubarak al-Hojvīrī Abū’l Kalām Āzād Al-Huda International Abū’l-Fażl Bayhaqī Al-Huda International Institute of Islamic Educa- Abul Kalam tion for Women Abul Kalam Azad al-Hujwīrī Accusing Nafs (Nafs-e Lawwāma) ʿAlī Garshāsp Adaran Āl-i Sebüktegīn Afghan Claimants of Israelite Descent Āl-i Shansab Aga Khan Aliah Madrasah Aga Khan Development Network Aliah University Aga Khan Foundation Aligarh Muslim University Aga Khanis Aligarh Muslim University, AMU Agyaris Allama Ahl al-Malāmat Allama Inayatullah Khan Al-Mashriqi Aḥmad Khān Allama Mashraqi Ahmad Raza Khan Allama Mashraqui # Springer Science+Business Media B.V., part of Springer Nature 2018 827 Z. R. Kassam et al. (eds.), Islam, Judaism, and Zoroastrianism, Encyclopedia of Indian Religions, https://doi.org/10.1007/978-94-024-1267-3 828 List of Entries Allama Mashriqi Bangladesh Jamaati-e-Islam Allama Shibili Nu’mani Baranī, Żiyāʾ al-Dīn Allāmah Naqqan Barelvīs Allamah Sir Muhammad Iqbal Barelwīs Almaniyya BāyazīdAnṣārī (Pīr-i Rōshan) Almsgiving Bāyezīd al-Qannawjī,Muḥammad Ṣiddīq Ḥasan Bayhaqī,Abūl-Fażl Altaf Hussain Hali Bāzīd Al-Tawḥīd Bedil Amīr ‘Alī Bene Israel Amīr Khusrau Benei Manasseh Amir Khusraw Bengal (Islam and Muslims) Anglo-Mohammedan Law Bhutto, Benazir ʿAqīqa Bhutto, Zulfikar Ali Arezu Bīdel Arkān al-I¯mān Bidil Arzu Bilgrāmī, Āzād Ārzū, Sirāj al-Dīn ‘Alī Ḳhān (d. -
Muslim Response to “To Be a Pilgrim” Jerusha Tanner Lamptey, Union Theological Seminary Bismillah Al-Rahman Al-Rahim
Muslim Response to “To be a Pilgrim” Jerusha Tanner Lamptey, Union Theological Seminary Bismillah al-rahman al-rahim. In the name of God, the Most Gracious, the Most Merciful. I must begin this evening by expressing my sincere gratitude for the invitation to participate in tonight’s discussion and to hopefully contribute a few additional insights to the many that have already been proffered by Fr. Ryan and Dr. Mintz. In preparation for tonight’s conversation, I found myself, as I oft do, preparing for salat, or the ritual Islamic prayer. This preparation includes performing purification and formulating proper intention, among other things. However, it was not these aspects of my preparation that caught my attention on this occasion. Rather, my attention was directed to another minor yet habitual action I perform with every prayer, a minor adjustment of the directional orientation of the rug on which I pray. I don’t take out a compass and figure the direction technically, but I always move the rug somewhat…and I fancy (perhaps naively) that I can tell when it has been moved into the correct alignment. This rug, of course, faces in the direction of Mecca and the Ka’ba, the site of the annual hajj pilgrimage. And there is a connection with that site that penetrates and pulsates throughout the ritual of prayer and throughout the lives of Muslims. The directional orientation to the Ka’ba is in fact a spiritual and symbolic orientation that shapes understandings of human existence in the world and human relation to God. In my brief remarks tonight, I would like to draw attention to this spiritual and symbolic orientation, building upon Fr. -
Make This Your Best Ramadan Yet! in the Name of Allah, the Most Gracious, the Most Merciful
A DAILY PLANNER AND GUIDE FOR ALL AGES! 3655 Wheeler Ave Alexandria, VA 22304 IRUSA.ORG 1-855-447-1001 Tax ID# 95-4453134 Make this your best Ramadan yet! in the name of allah, the most gracious, the most merciful All thanks and praise is due to Allah alone, the Lord of the Worlds. We praise Him, seek refuge with Him, and seek His forgiveness. We seek refuge with Allah from the evils of our souls, and the mistakes in our actions. Whomever Allah Guides, there is none who can misguide him, and whoever Allah misguides, there is none who can guide him. Verily, there is none worthy of being worshipped except Allah, and Muhammad (Peace be upon him) is His servant and Messenger. Allah (subhanahu wa ta’ala) reminds us in the Qur’an that the month of Ramadan contains limited precious days — with an extraordinary opportunity to reach out and connect to Him. He tells us of this powerfully, All the actions of people are for them, except for fasting. Fasting is for Me and it is I who rewards it. Hence the purpose of this month is Allah — and Allah (swt) alone. Fasting is a means to attain nearness to Him. Keeping this in mind, we must make the most of these days. The best way to take advantage of Ramadan is to develop a Ramadan action plan — because a failure to plan is a plan for failure. If you don’t set goals, it gets difficult to measure yourself and assess the current state of your worship. -
Digital Islam in Indonesia: the Shift of Ritual and Religiosity During Covid-19
ISSUE: 2021 No. 107 ISSN 2335-6677 RESEARCHERS AT ISEAS – YUSOF ISHAK INSTITUTE ANALYSE CURRENT EVENTS Singapore | 12 August 2021 Digital Islam in Indonesia: The Shift of Ritual and Religiosity during Covid-19 Wahyudi Akmaliah and Ahmad Najib Burhani* Covid-19 has forced various Muslim groups to adopt digital platforms in their religious activities. Controversy, however, abounds regarding the online version of the Friday Prayer. In Islamic law, this ritual is wajib (mandatory) for male Muslims. In this picture, Muslims observe Covid-19 coronavirus social distancing measures during Friday prayers at Agung mosque in Bandung on 2 July 2021. Photo: Timur Matahari, AFP. * Wahyudi Akmaliah is a PhD Student at the Malay Studies Department, National University of Singapore (NUS). Ahmad Najib Burhani is Visiting Senior Fellow at ISEAS – Yusof Ishak Institute and Research Professor at the Indonesian Institute of Sciences (LIPI), Jakarta. The authors wish to thank Lee Sue-Ann and Norshahril Saat for their comments and suggestions on this article. 1 ISSUE: 2021 No. 107 ISSN 2335-6677 EXECUTIVE SUMMARY • Before the Covid-19 pandemic, the use of digital platforms in religious rituals was already becoming an increasingly common practice among Indonesian preachers to reach out to young audiences. During the pandemic, some Muslim organisations and individual preachers have speeded up the use of such platforms as a way to communicate with people and to continue with religious practices among the umma. • Among religious rituals that have shifted online are the virtual tahlil (praying and remembering dead person), silaturahim (visiting each other) during Eid al-Fitr, haul (commemorating the death of someone), and tarawih (night prayer during Ramadan). -
Muslim Women's Pilgrimage to Mecca and Beyond
Muslim Women’s Pilgrimage to Mecca and Beyond This book investigates female Muslims pilgrimage practices and how these relate to women’s mobility, social relations, identities, and the power struc- tures that shape women’s lives. Bringing together scholars from different disciplines and regional expertise, it offers in-depth investigation of the gendered dimensions of Muslim pilgrimage and the life-worlds of female pilgrims. With a variety of case studies, the contributors explore the expe- riences of female pilgrims to Mecca and other pilgrimage sites, and how these are embedded in historical and current contexts of globalisation and transnational mobility. This volume will be relevant to a broad audience of researchers across pilgrimage, gender, religious, and Islamic studies. Marjo Buitelaar is an anthropologist and Professor of Contemporary Islam at the University of Groningen, The Netherlands. She is programme-leader of the research project ‘Modern Articulations of Pilgrimage to Mecca’, funded by the Netherlands Organisation for Scientific Research (NWO). Manja Stephan-Emmrich is Professor of Transregional Central Asian Stud- ies, with a special focus on Islam and migration, at the Institute for Asian and African Studies at Humboldt-Universität zu Berlin, Germany, and a socio-cultural anthropologist. She is a Principal Investigator at the Berlin Graduate School Muslim Cultures and Societies (BGSMCS) and co-leader of the research project ‘Women’s Pathways to Professionalization in Mus- lim Asia. Reconfiguring religious knowledge, gender, and connectivity’, which is part of the Shaping Asia network initiative (2020–2023, funded by the German Research Foundation, DFG). Viola Thimm is Professorial Candidate (Habilitandin) at the Institute of Anthropology, University of Heidelberg, Germany. -
The Chronology of the Era of the Prophet Muhammad Casim Avcı
The Chronology of the Era of The Prophet Muhammad Casim Avcı, PhD The Meccan Period 569 The Prophet Muhammad is born (12 Rabi’ al-Awwal 53 AH /17 June 569, a Monday, or 9 Rabi’ al-Awwal 51 AH/20 April 571, a Monday) The Prophet is given to the wet nurse Halima. 574 Halima brings Prophet Muhammad to his mother in Mecca. 575 After the death of the Prophet’s mother, Amina, in Ebwa, the Prophet is brought to Mecca by his nurse Umm Ayman and given to the Prophet’s grandfather, Abdul Muttalib. 577 The Prophet’s grandfather, Abdul Muttalib, dies. The Prophet is given to his uncle, Abu Talib. 578 The Prophet’s journey to Syria with his uncle, Abu Talib. The episode of Bahira, the monk, occurs. 589 Participation in the battle of Fijar. Participation in Hilf al-Fudul, a league for the relief of the distressed. 594 Prophet Muhammad is made responsible for the trade caravan belonging to the widow Khadijah and he leads her caravan to the city of Busra. The Prophet marries Khadijah. 605 The Prophet arbitrates in a dispute among the Quraish tribe about where to place the Black Stone in the Kaaba during repairs. 610 The first revelation in the cave of Mount. Hira, the revelation of the first five verses of Surat al-Alaq (27 Ramadan). 613 After the declaration at Mount. Sara, the Prophet invites people to Islam, starting with his closest relatives. 614 The weak Muslims are persecuted by the Quraish. 615 The first emigration to Abyssinia. 616 The second emigration to Abyssinia. -
Prayer for Young and New Muslims
Prayer For Young and New Muslims Imam Yahya M. Al-Hussein 2 Prayer For Young and New Muslims By Imam Yahya M. Al-Hussein Published by: The Islamic Foundation of Ireland 163, South Circular Road, Dublin 8, Ireland. Tel. 01-4533242 E-mail: [email protected] Website: www.islaminireland.com 3 4 TABLE OF CONTENTS PREFACE 7 CHAPTER ONE: PREPARATION FOR THE PRAYER–STAGE 1 9 1.1. THE PRE-CONDITIONS OF PRAYER 11 1.2. WUDU -ABLUTION 12 1.3. THINGS THAT BREAK WUDU -ABLUTION 14 CHAPTER TWO : PRAYER – STAGE 1 2.1. NAMES AND RAK'ATS OF PRAYERS 17 2.2. TIMES OF PRAYER 18 2.3. IQAMAH 20 2.4. SHORT SURAS (QUR’ANIC CHAPTERS) FOR PRAYER 21 2.5. AT-TASHAHUD 24 2.6. HOW THE PRAYER IS PERFORMED 25 2.7. HOW THE FIVE DAILY PRAYERS ARE PERFORMED 28 CHAPTER THREE: PREPARATION FOR THE PRAYER – STAGE 2 3.1. TYPES OF WATER 33 3.2. GHUSL 35 3.3. TAYAMMUM 38 3.4. WIPING OVER THE SOCKS 40 3.5. RULES OF THE TOILET ROOM 42 CHAPTER FOUR : PRAYER – STAGE 2 4.1. AS-SALATU 'ALA AN-NABBI 45 4.2. FARD ACTS OF THE PRAYER 46 5 4.3. SUNNAH ACTS OF THE PRAYER 47 4.4. DHIKR AND DU'AS AFTER SALAM (END OF PRAYER) 49 4.5. DISLIKED ACTS DURING THE PRAYER 50 4.6. THINGS THAT BREAK THE PRAYER 51 4.7. FORBIDDEN TIMES FOR PRAYER 52 4.8. THE PRAYER OF A TRAVELLER 54 4.9. SUJUD AS-SAHW (PROSTRATION OF FORGETFULNESS) 57 4.10. -
The History of Implementation of Pilgrimage in the Pagan Era
International Journal of Academic Research in Business and Social Sciences 2017, Vol. 7, No. 12 ISSN: 2222-6990 The History of Implementation of Pilgrimage in the Pagan Era 1Rizalman Muhammad, 2Faiz Hakimi Mat Idris, 3Kamaliah Salleh, 2Ahmad Zahid Salleh, 2Mohamad Zaidin Mohamad 1Institut Pendidikan Guru, Ipoh Campus, Malaysia 2Faculty of Islamic Contemporary Studies, UniSZA, Malaysia 3Faculty of Law, Accountancy & International Relations, UniSZA, Malaysia Email: [email protected] DOI: 10.6007/IJARBSS/v7-i12/3636 URL: http://dx.doi.org/10.6007/IJARBSS/v7-i12/3636 Abstract The first pilgrimage performed by the Prophet Abraham which was in the 20th century BC had eventually been mixed with polytheism and heresy elements before Prophet Muhammad (P.B.U.H) was sent to this world. In this regard, this article aims to reveal the ritual of the hajj in the ancient Arab society which is different from the current practice of Muslims nowadays. This article is a qualitative study using content analysis. The finding reveals that although Arab community remained to believe in Allah, but in view to the long gap between the two ages of Prophet Abraham and Prophet Muhammad (P.B.U.H.), they had mixed up the implementation of a true and wrong rituals in their pilgrimage. Keywords: Pilgrimage, Pagan Arabs, Kaaba, Mecca Introduction The term Jahiliyyah is derived from jahl which connotes a description of pre-Islamic Arab society who were ignorance of the God, the prophets, the way of life, and who were also arrogantly and imperiously proud of their lineage (Ibn Manzur n.d.). It was a dark age of the Arab history with the absence of divine light to guide their faith, and their lives were fully deviated and strayed from the religious method. -
Islamic Law with the Qur’Ĉn and Sunnah Evidences
Islamic Law with the Qur’Ĉn and Sunnah Evidences (From ٖanafţ Perspective) Dr. Recep Dogan FB PUBLISHING SAN CLEMENTE Copyright © 2013 by Dr. Recep Dogan All rights reserved. No part of this book may be reproduced in any form or by any electronic or mechanical means including photocopying, recording, and information storage and retrieval systems—except in the case of brief quotations embodied in critical articles or reviews—without permission in writing from its publisher, FB Publishing. Published by: FB Publishing 645 Camino De Los Mares Suite 108-276 San Clemente, CA 92673 Visit our website at www.fbpublishinghouse.com Cover design: Cover Design: Gokmen Saban Karci Book Design: Daniel Middleton | www.scribefreelance.com ISBN: 978-0-9857512-4-1 First Edition, July 2013 Published in the United States of America CONTENTS PREFACE ......................................................................................................................... IX TRANSLITERATION TABLE ......................................................................................... xi FIQH ................................................................................................................................ 12 THE LITERAL MEANING OF FIQH ........................................................................... 12 M) ................................................................................... 14 THE LEGAL RULES (AٖK LEGAL CAPACITY (AHLIYAH) IN ISLAMIC LAW ..................................................... 15 M-I SHAR’IYYA) ........................................... -
The 21 Century New Muslim Generation Converts in Britain And
The 21st Century New Muslim Generation Converts in Britain and Germany Submitted by Caroline Neumueller to the University of Exeter as a thesis for the degree of Doctor of Philosophy in Arab and Islamic Studies October 2012 1 2 Abstract The dissertation focuses on the conversion experiences and individual processes of twenty-four native British Muslim converts and fifty-two native German Muslim converts, based on personal interviews and completed questionnaires between 2008 and 2010. It analyses the occurring similarities and differences among British and German Muslim converts, and puts them into relation to basic Islamic requirements of the individual, and in the context of their respective social settings. Accordingly, the primary focus is placed on the changing behavioural norms in the individual process of religious conversion concerning family and mixed-gender relations and the converts’ attitudes towards particularly often sensitive and controversial topics. My empirical research on this phenomenon was guided by many research questions, such as: What has provoked the participants to convert to Islam, and what impact and influence does their conversion have on their (former and primarily) non-Muslim environment? Do Muslim converts tend to distance themselves from their former lifestyles and change their social behavioural patterns, and are the objectives and purposes that they see themselves having in the given society directed to them being: bridge-builders or isolators? The topic of conversion to Islam, particularly within Western non-Muslim societies is a growing research phenomenon. At the same time, there has only been little contribution to the literature that deals with comparative analyses of Muslim converts in different countries. -
Let's Learn About Wudu', Ghusl, and Salah
t n -------------------------------------------------------------------------------------------------------------------- o Let’s Learn About Wudu’, Ghusl, and Salah © Erkam Publications 2013 / 1434 H Erkam Publications İkitelli Organize Sanayi Bölgesi Mahallesi Atatürk Bulvarı Haseyad 1.Kısım No:60/3-C Başakşehir, Istanbul, Turkey Tel: (+90 212) 671 07 00 pbx Fax: (+90 212) 671 07 17 E-mail: [email protected] Web site: http://www.islamicpublishing.net All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any from or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permisson of the copyright owner. ISBN: 978-9944-83-493-3 A translation of "Abdest, Gusül ve Namaz Öğreniyorum" The author : Asim Uysal Translator : Joseph Shamis Copy Editor : Suleyman Derin Graphics : Rasim Şakiroğlu (Worldgraphics) Printed by : Erkam Printhouse Let’s Learn About Wudu’, Ghusl, and Salah By Asim Uysal ERKAM PUBLICATIONS n --------------------------------------------------------------------------------------------------------------------b o Let’s Learn About Wudu’, Ghusl, and Salah “Bismillahi r-Rahmani r-Rahim” “In the name of Allah, the Compassionate, the Merciful.” Basmalah Allah is our first word. Our essence is full of iman. When I wake every morning, I hurry to say bismillah. When I eat or drink something, Or open my book, I turn to my Lord, And strength comes to my heart, It never falls from my tongue, Allah holds my hand. 4 n Religious Knowledge Through Questions and Answers o ------------------------------------------------------------------------------------- Religious Knowledge Through Questions and Answers Who is your Lord? Allah. Who made you? Allah made me. Whose servant are you? Allah’ servant. Where did we come from and where are we going? We came from Allah and we’re returning to Allah.