Death and Death Ceremonies
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The Struggle Against Musaylima and the Conquest of Yamama
THE STRUGGLE AGAINST MUSAYLIMA AND THE CONQUEST OF YAMAMA M. J. Kister The Hebrew University of Jerusalem The study of the life of Musaylima, the "false prophet," his relations with the Prophet Muhammad and his efforts to gain Muhammad's ap- proval for his prophetic mission are dealt with extensively in the Islamic sources. We find numerous reports about Musaylima in the Qur'anic commentaries, in the literature of hadith, in the books of adab and in the historiography of Islam. In these sources we find not only material about Musaylima's life and activities; we are also able to gain insight into the the Prophet's attitude toward Musaylima and into his tactics in the struggle against him. Furthermore, we can glean from this mate- rial information about Muhammad's efforts to spread Islam in territories adjacent to Medina and to establish Muslim communities in the eastern regions of the Arabian peninsula. It was the Prophet's policy to allow people from the various regions of the peninsula to enter Medina. Thus, the people of Yamama who were exposed to the speeches of Musaylima, could also become acquainted with the teachings of Muhammad and were given the opportunity to study the Qur'an. The missionary efforts of the Prophet and of his com- panions were often crowned with success: many inhabitants of Yamama embraced Islam, returned to their homeland and engaged in spreading Is- lam. Furthermore, the Prophet thoughtfully sent emissaries to the small Muslim communities in Yamama in order to teach the new believers the principles of Islam, to strengthen their ties with Medina and to collect the zakat. -
Tales of a Medieval Cairene Harem: Domestic Life in Al-Biqa≠‘|'S Autobiographical Chronicle
LI GUO UNIVERSITY OF NOTRE DAME Tales of a Medieval Cairene Harem: Domestic Life in al-Biqa≠‘|'s Autobiographical Chronicle Among the findings of recent scholarship on medieval Arabic autobiography1 is a reaffirmation, or redefinition, of the long-held notion that the realm of "private" life was "never the central focus of pre-modern Arabic autobiographical texts."2 To address this paradoxical contradiction between the business of "self- representation" and the obvious lack of "private" material in such texts, four sets of recurring features have been identified to help in uncovering the "modes" the medieval Arabic authors used to construct their individual identities: portrayals of childhood failures, portrayals of emotion through the description of action, dream narratives as reflections of moments of authorial anxiety, and poetry as a discourse of emotion.3 Other related areas, such as domestic life, gender, and sexuality, are largely left out. The "autobiographical anxiety," after all, has perhaps more to do with the authors' motivations to pen elaborate portrayals, in various literary conventions, of themselves as guardians of religious learning and respected community members (and in some cases, to settle scores with their enemies and rivals) than self-indulgence and exhibitionist "individuating." In this regard, a good example is perhaps the universally acclaimed autobiographical travelogue, the Rih˝lah of Ibn Bat¸t¸u≠t¸ah (d. 770/1368), who married and divorced over a period of thirty years of globetrotting more than twenty women and fathered, and eventually abandoned, some seventy children. However, little, if any, information is provided © Middle East Documentation Center. The University of Chicago. -
Ain Ul Faqr by Sultan Bahu.Pdf
AIN al-FAQR THE SPIRIT OF 'Al-FAQR' By HADRAT SULTAN BAHU Foreword 5 Hadrat Sultan Bahu9 1-Ism-i-Dhat (The Personal Name) 47 and the attainment to Unification, annihilation in Allah. 2- Tajalliyat (The Divine self-disclosure), 63 Detail of stages of the self and about Satan and other than Allah. 3-About the Murshed and the Talib 77 (seeker) of the Path leading towards Allah____ Faqr, annihilation in Allah And to be in permanent state with Allah. 4- On going against the self and bringing95 it under control with the help of Allah. 5- Scholars and Fuqara, and 129 the remembrance of Allah ____ Worthy and Strong and Exalted and Perfect and the Greate 6- Meditation____ Vision (mushahida), 159 ___ Dream and the interpretation____ Absorption in the Unity, the Annihilation in Allah. 7- The remembrance of Allah, the most191 high, with tongue, heart, spirit, in the open and in the secret. Reflection of Kalima Tayyiba (the sacred formula) privately. 8-About the Dhikr with Love, 217 Passion (Ishq): Faqr_____ Annihilation in Allah: Union and other Spiritual States. 9-About wine____ about the truth 241 regarding the Awliya-Allah (The Friends of God) ____ and about giving up all the other than Allah. 10-About the annihilation in Allah____271 Faqr_____ Detachment from all other than Allah. Notes300 Foreword During my travels abroad I often observed that there are only a few people who have formed right opinion about Islam. Then they, on their part, are mostly research scholars. They, of course, have not only studied Islam keeping in view the principles and laws of the religion but they have also understood the real message and spirit of Islam. -
Bentuk Dan Makna Sorban Di Indonesia
1 Bentuk dan Makna Sorban di Indonesia Hafshoh Arrobbaniyah Program Studi Arab, Fakultas Ilmu Pengetahuan Budaya, Universitas Indonesia, Depok, Jawa Barat, 16424, Indonesia Email : [email protected] Abstrak Artikel jurnal ini membahas mengenai “Bentuk dan Makna Sorban di Indonesia”. Latar belakang dari penulisan ini adalah banyaknya ragam bentuk sorban yang tersebar di seluruh dunia memiliki makna yang berbeda-beda bagi setiap agama, wilayah, kelompok masyarakat serta individu pemakainya. Tujuan dari penulisan ini adalah mengetahui bentuk sorban di Indonesia serta ragam makna di balik pemakaian sorban tersebut. Metode penulisan yang digunakan adalah studi kepustakaan (library search) dengan mencari sumber-sumber referensi yang berkaitan dengan sorban beserta perkembangannya di dunia dan Indonesia, serta metode wawancara dengan narasumber untuk menunjang sumber referensi. Jurnal ini menggunakan metode penelitian deskriptif analitis. Jurnal ini menggunakan teori akulturasi yang dikemukakan oleh Young Yun Kim untuk menganalisis bentuk sorban di Indonesia, serta konsep mengenai komodifikasi agama yang dikemukakan oleh Pattana Kitiarsa dalam menganalisis makna sorban di Indonesia. Hasil dari analisis penulisan ini yaitu bentuk sorban di Indonesia merupakan hasil akulturasi dengan bentuk sorban di Yaman dan India. Selain sebagai simbol agama, sorban juga dapat bermakna sebagai komoditas. Abstract Form and Meaning of Turban This journal article discusses about the "Form and Meaning Turbans in Indonesia". The background of this journal is the spreading forms of turban to all over the world which it has different meanings for each religion, region, community groups and individual wearers. The purpose of this paper is to determine the form of a turban in Indonesia and the meaning behind wearing the turban. The method which is used in this journal is the study of literature (library search) to find the sources of reference which relating to the turban and its development in the world and in Indonesia, and interviews with informants to support the references. -
Acts of Devotion
5 Acts of Devotion Recommended acts for every month of the Islamic year Sidi Idris b. Muhammad al-Iraqi Translation by Talut Dawd © 2018 Imam Ghazali Institute, USA No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic or otherwise, in- cluding photocopying, recording, and internet without prior permission of the Imam Ghazali Institute. Title: Acts of Devotion ISBN: 978-0-9984380-1-6 First Edition Author: Sidi Idris b. Muhammad al-Iraqi Translator: Talut Dawud Islamic Calligraphy: Courtesy of the Prince Ghazi Trust Senior Project Lead: Adnaan Sattaur Imam Ghazali Institute www.imamghazali.org / [email protected] Questions pertaining to the Imam Ghazali Institute may be directed to www.imamghazali.org or [email protected]. Dedicated to Shaykh Hassan Cisse We may not have met you in person, but your work, family, and impact has touched our lives. Contents Biography of the Shaykh ................................................... Preface ............................................................................... Author’s Introduction ..................................................... Acts of Devotion ................................................................ Section 1: Recommended Acts in the Month of Muharram ..................................................................... Section 2: Recommended Acts on the Last Wednesday of the Month of Safar ................................................... Section 3: The Remembrance of the Noble -
"THE CROWNS of THIS Community" ... SOME NOTES on the TURBAN in the MUSLIM TRADITION
"THE CROWNS OF THIS COMMUNITy" ... SOME NOTES oN THE TURBAN IN THE MUSLIM TRADITION M.J. Kister The Hebrew University of Jerusalem I The tradition recorded in Nabia Abbot's Studies in Arabic Papyri III was only conjecturally read by the author: balaghana anna rasula llahi salla llahu `alayhi wa-sallama qala: tijanu hadhihi l-ummati l-`amalu [] yaquluha fi l-`idayni wa-yauma I-jum`ati. Professor Abbot described the papyrus as a document written in the late second century of the hijra; she assumed that the author- of the· papyrus was Qutayba b. Sa`ld al-Balkhi (d. 240/854).2 This partly deciphered statement, attributed to the Prophet and transmitted in various versions in the compendia of hadith, is often cou- pled with two or three additional statements ascribed to the Prophet. The first phrase of the combined statement, often quoted separately, and provided with explanations and comments, was transmitted in a concise form: al-`ama'imu tijanu I-`arabi, "The turbans are the crowns of the Arabs."3 This seems to be with all probability the correct reading of 1 Qur'anic Commentary and Tradition, The University of Chicago, Oriental In- stitute Publications, vol. 76, 11, 1967, Document 3, verso, 11.15-16. 2 Ibid., pp. 143-145. 3See e.g., Ibn Hajar al-`AsqalanI, Fada'ilu l-qur'ani l-karim, al-Sayyid al-Jamili, ed. (Beirut, 1986), p. 144: wa-huwa ka-qawihim: al-'ama'imu tfjanu l-'arabi li-kauniha taqllmu maqama l·tfjani; and see `Abd ai-Malik b. Mul]ammad al- Tha`aIibI, Thimaru l-quillb /f l-mudaJ wa-l-manfllb, MUl}ammadAbu I-Fa4I IbrahIm, ed. -
A Qualitative Analysis of Key Concepts in Islam from the Perspective of Imams
University of Central Florida STARS Electronic Theses and Dissertations, 2004-2019 2018 A Qualitative Analysis of Key Concepts in Islam From the Perspective of Imams Chandler Dobiyanski Part of the Interpersonal and Small Group Communication Commons Find similar works at: https://stars.library.ucf.edu/etd University of Central Florida Libraries http://library.ucf.edu This Masters Thesis (Open Access) is brought to you for free and open access by STARS. It has been accepted for inclusion in Electronic Theses and Dissertations, 2004-2019 by an authorized administrator of STARS. For more information, please contact [email protected]. STARS Citation Dobiyanski, Chandler, "A Qualitative Analysis of Key Concepts in Islam From the Perspective of Imams" (2018). Electronic Theses and Dissertations, 2004-2019. 6186. https://stars.library.ucf.edu/etd/6186 A QUALITATIVE ANALYSIS OF KEY CONCEPTS IN ISLAM FROM THE PERSPECTIVE OF IMAMS by CHANDLER DOBIYANSKI Bachelor of Arts, University of Arkansas, 2015 A thesis submitted in partial fulfillment of the requirements for the degree of Master of Arts in the Nicholson School of Communication and Media in the College of Sciences at the University of Central Florida Orlando, Florida Fall Term 2018 Major Professor: Jonathan Matusitz ABSTRACT The continuous occurrence of terrorist attacks in the name of Islam has shown this ideology and its tenets are at least somewhat connected to jihadists committing attacks in its name. This ideology in terms of 13 themes was investigated by the researcher in 58 sermons outlined in the tables in the appendix. These themes include: brotherhood, death, freedom, human rights, justice and equality, love, oppression, peace and treaty, self-defense, sin, submission, terrorism and truth vs. -
KULTUR MADRASAH PESANTREN DI SOUTH SUMATERA By: Dr
KULTUR MADRASAH PESANTREN DI SOUTH SUMATERA By: Dr. Munir, M.Ag ABSTRAK Artikel ini berjudul kultur madrasah pesantren di SumateraSelatan. Artikel ini merupakan hasil riset di Pesantren Nurul Islam Seribandung Kabupaten Ogan Ilir dan Pesantren Subulussalam Seriwangi Kabupaten OKU Timur. Hal ini dilatarbelakani oleh kenyataan bahwa pesantren di Sumatera Selatan memiliki dua akar budaya yang berbeda, yaitu pesantren yang berakar budaya asli Sumetara dan pesantren yang berakar dari Jawa melalui jalur transmigrasi. Oleh karena itu tulisan ini ingin mendiskripsikan karakteristik kultur dua madrasah pesantren tersebut dari aspek antropologi-sosiologi pendidikan, dengan pendekatan fenomenologi dengan subyek penelitian pimpinan madrash, dewan guru, peserta didik dan masyarakat pendukungnya. Adapun teknik pengumpulan data menggunakan studi dokumentasi, observasi dan wawancara mendalam, serta analisis datanya menggunakan diskrif kualitatif, dengan triangulasi dan teknik kontras. Tulisan ini menyimpulkan bahwa Karakteristik kultur madrasah berbasis pesantren di sumatera selatan dapat dibedakan menjadi dua tipologi, yaitu kultur madrasah pesantren asli Sumatera Selatan dan kultur madrasah pesantren Jawa- Sumatera Selatan. Sistem pengetahuannya menerapkan kurikulum lokal pondok pesantren dan Depag/Diknas terintergasi dalam kurikulum Madarasah Pesantren. Orientasi tata tertib cenderung ke arah hukum positif daripada hukum syara’. Pakaian para siswa mengikuti seragam pada umumnya yang dipakai di Madrasah. Untuk pakaian siswi memakai lilitan sebagai pengganti jilbab. Kegiatan kesenian yang dilakukan meliputi, barzanji, Muhadharah, tilawatil al-Qur’an, Kaligrafi, drum band. Madrasah Pesantren Jawa-Sumatera Selatan menerapkan kurikulum yang ditetapkan oleh Depag/Diknas dengan tetap mempertahankan kurikulum lokal pondok pesantren dalam program Madrasah Diniyah. Muatan kurikulum yang menjadi ciri khas tradisi Pesantren Jawa tetap dipertahankan, Kiyai dan para ustadz menjadi suber sistem pengetahuan khas Pesantren Jawa itu. -
Iraqi Students in Using English Prepositions of Place Relation
um.rrVeltz %Z-N mýF esxýýýesmvW An Analytic Study of Errors Made by Iraqi Students in Using English Prepositions of Place Relation Zuheir A. Abdul Rahman Thesis Submitted in Fulfilment of Requirements for the Degree of Doctor of Philosophy University of Glasgow Faculty of Arts Department of English Language September 1990 (Vol. I) ,_ pc Zuheir A. Abdul Rahman, 1990 ii Any theoretical and empirical piece of work, including the present one, demands many sources of guidance and assistance. First and most of all, I would like to express my deepest gratitude to my supervisor, Miss C. J. Kay, under whose supervision the present work has been carried out. I heartily thank her for her invaluable suggestions, comments, observations and patience throughout the writing of this thesis. Her supervision and assistance will remain memorable. I would also like to express my thanks to Professor Samuels, the head of the department of English language, for his comments and constructive remarks on the first five chapters of the thesis. I extend my gratitude to Professor Mattock, Mr. Saalih and Mr Hussein, whose remarks and observations helped enormously in writing the part dealing with the Arabic language. Thanks are due to all staff of the Department of English at the College of Arts, College of Education and Teachers' Institute in Baghdad for their full co-operation in carrying out the three parts of the test. I am very much indebted to the staff members and the secretary of the Department of English Language at Glasgow University for their assistance and encouragement. I also wish to acknowledge my debt to the officials at the Iraqi Ministry for Education for granting me a scholarship. -
ARABIC DICTIONARY [With Etymologies] by András Rajki 2005
Version 2.1 7,758 words ARABIC DICTIONARY [with etymologies] by András Rajki 2005 A a : is it? a‘adda : prepare [‘adda] ab : August [Akk abu, Heb av] Per ab ab : father [Sem ’-b, Heb av, Akk abu, Syr aba, BAram ’b, Hrs hhayb, Meh hhayb, Amh abat, Tig ab, Uga ab, Phoen ’b] aba : refuse [Sem ’-b-y] abad : eternity [abbada] Ind abad, Per abad borrowed from Ara abada : flee [Sem ’-b-d, Akk abatu (destroy), Heb ibbed (lose), Syr ebd (perish), BAram ’bd, Uga ’bd, Phoen ’bd] abadi : eternal [abbada] Aze ebedi, Ful abada, Per abadi, Tur ebedi, Uzb abadiy borrowed from Ara abaqa : flee [OS abiq] abbada : make eternal [?] abbana : praise the dead [?] abda : show [?] abhama : be dark [?] abjad : alphabet [from the first four letters of the Ara alphabet (a, b, j, d)] Per abjad borrowed from Ara abkam : dumb [bakima] Per abkam borrowed from Ara ablagha : hand over, announce [balagha] ablaq : checkered, black-and-white [Ara blq (white)] abna : sons [tabanna] Per abna borrowed from Ara abnus : ebony from Gre ebenos from OEg habni from Nubian Alb abanoz, Bul abanos, Gre ampanozi, Hin abnus, Ind abnus, Per abnus, Rom abanos, Tur abanoz borrowed from Ara abril : April [from Lat aprilis] absala : cook unripe dates [Sem b-sh-l, Akk bashalu (be cooked, ripe), Heb hivshil (cook), Syr bashel, JNA bshl, Soq behel (be cooked), Amh besele, Uga bshl] abssara : see, notice [bassura] abu : father [ab] Per abu borrowed from Ara abyasz : white [basza] Tur beyaz, Ind abiad, Per abyasz, Tur beyaz borrowed from Ara acchara : put off, delay [Sem ’-ch-r, Mal iehor (other), -
The Ultimate Ramadan Du'a List
T H E U L T I M A T E R A M A D A N D U ' A L I S T THE ULTIMATE RAMADAN DU'A LIST compiled by ZULEKHA SHAKOOR RAJANI PUBLISHED IN RAMADAN 2021 THIS PUBLICATION MAY BE REPRODUCED, DISTRIBUTED, OR TRANSMITTED IN ANY FORM OR BY ANY MEANS, INCLUDING PHOTOCOPYING, RECORDING, OR OTHER ELECTRONIC OR MECHANICAL METHODS, WITH OR WITHOUT THE PERMISSION OF THE PUBLISHER. IF YOU WISH TO REACH OUT TO THE AUTHOR, PLEASE DROP IN YOUR MESSAGE AT: [email protected] COVER IMAGE: PHOTO BY DAVID MONJE ON UNSPLASH. www.thecognate.com Email: [email protected] Facebook.com/TheCognate Instagram.com/TheCognate Twitter.com/TheCognate_ YouTube.com/TheCognate Du'a :said ﺻﲆ ﷲ ﻋﻠﻴﻪ وﺳﻠﻢ Du'a plays a vital role in Islam. The Prophet Muhammad “Du'a is worship”. This hadith puts the act of supplicating on a pedestal. And since the blessed month of Ramadan has the greatest night of the year; Laylatul Qadr (which one needs to search in the last ten nights of the month) which is equivalent to 83 years and 4 months, it’s better to prepare for the big night by not missing on anything that we want and need. Du'as from the Qur'an and Sunnah definitely guide us and help us ask Allah, like one scholar mentions, du'as from the Quran are those that have worked before as a key to a lock so it’s better to try this key before trying any other. But one thing that's often forgotten about du'a is that it is direct communication with Allah, where you pour your heart out asking everything that you need. -
When Worlds Elide: Mughal Texts on Iranian Kingship, Religion, and Culture in the Sixteenth Century
WHEN WORLDS ELIDE: MUGHAL TEXTS ON IRANIAN KINGSHIP, RELIGION, AND CULTURE IN THE SIXTEENTH CENTURY by Mahira Qadri Submitted in partial fulfillment of the requirements for the degree of Master of Arts at Dalhousie University Halifax, Nova Scotia December 2020 © Copyright by Mahira Qadri, 2020 TABLE OF CONTENTS Abstract ............................................................................................................................. iv Acknowledgements ……………………………………………………………………… v Chapter 1: Introduction ...................................................................................................... 1 1.1 Historical Context: South Asia and its Myriad Dynasties ………………………... 11 Chapter 2: Imagining Iran .................................................................................................17 2.1 Babur’s Career as a Timurid Prince ........................................................................ 17 2.2 Central Asian Symbols of Kingship ……………………………………................ 24 2.3 Iranian Symbols of Kingship: The Appeal of a Sedentary Empire ………………. 27 2.4 Other Symbols of Ancient Iran: Letters of Advice and Razm-o-Bazm ………….. 32 2.5 Shah Ismail and the Timurid Prince ………………………………………...……. 36 2.6 The Presentation of Humayun in the Qanun-i Humayuni …………………...…… 39 2.7 Taj-i Izzat and Taj-i Haydari .................................................................................. 45 2.8 Akbar: Reinventing Symbols of Power ................................................................... 47 2.9 Akbar and Abbas: