DOCSLIB.ORG

ﻓﺎﻟﻜﻌﺒﺔ ﻗﺒةل ﻷﻫﻞ اﻟﻤﺴﺠﺪ واﳌﺴﺠﺪ ﻗﺒةل ﻷﻫﻞ اﻟﺤﺮم واﻟﺤﺮم ﻗﺒةل ﻷﻫﻞ اﻵﻓﺎق the KaBa Is the Qibla for People in the Sacred Mosque

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
ﻓﺎﻟﻜﻌﺒﺔ ﻗﺒةل ﻷﻫﻞ اﻟﻤﺴﺠﺪ واﳌﺴﺠﺪ ﻗﺒةل ﻷﻫﻞ اﻟﺤﺮم واﻟﺤﺮم ﻗﺒةل ﻷﻫﻞ اﻵﻓﺎق the Ka�Ba Is the Qibla for People in the Sacred Mosque THE EARLIEST KNOWN SCHEMES OF ISLAMIC SACRED GEOGRAPHY Mónica Herrera-Casais and Petra G. Schmidl1 ﻓﺎﻟﻜﻌﺒﺔ ﻗﺒةل ﻷﻫﻞ اﻟﻤﺴﺠﺪ واﳌﺴﺠﺪ ﻗﺒةل ﻷﻫﻞ اﻟﺤﺮم واﻟﺤﺮم ﻗﺒةل ﻷﻫﻞ اﻵﻓﺎق The Kaba is the qibla for people in the Sacred Mosque. The Sacred Mosque is the qibla for people in the sacred area around it. The sacred area is the qibla for people in all regions of the world. Ibn Raīq (Yemen, eleventh century)2 1. Introduction Following injunctions in the Qurān and much discussed in the sunna, the qibla, or sacred direction of Islam, is highly significant in daily Muslim life.3 Not only the five daily ritual prayers have to be per- formed towards the Kaba in Mecca, but also other religious duties such as the recitation of the Qurān, announcing the call to prayer, ritual slaughter of animals, and the burial of the dead. Islamic sacred geography is the notion of the world being centred on the Kaba, and those who followed it proposed facing the qibla by means of simple 1 This paper arose out of a seminar on Arabic scientific manuscripts at the Insti- tute for the History of Science at Frankfurt University. We thank David King for his patience, encouragement and critical suggestions. We are also grateful to Doris Nicholson at the Bodleian Library in Oxford, and Hars Kurio at the Staatsbibliothek Preussischer Kulturbesitz in Berlin for sending free copies of manuscript folios. The authors are responsible for all inaccuracies and mistakes. [Abbreviations: KHU = Ibn Khurradādhbih; MUQ = al-Muqaddasī]. 2 In his treatise on folk astronomy studied by P.G. Schmidl, Volkstümliche astronomi- sche Abhandlungen aus dem mittelalterlichen arabisch-islamischen Kulturraum. Zur Bestimmung der Gebetszeiten und der Qibla bei al-Abaī, Ibn Raīq und al-Fārisī, doctoral thesis (University of Frankfurt, 2005, published under the title Volkstümliche Astronomie im islamischen Mit- telalter. Zur Bestimmung der Gebetszeiten und der Qibla bei al-Abaī, Ibn Raīq und al-Fārisī [Leiden, 2007]), B, 22a, 10f. 3 For a general introduction to the qibla, see A.J. Wensinck, ‘ibla i. Ritual and Legal Aspects,’ in EI 2. AKASOY_f18_275-300.indd 275 5/26/2008 8:38:31 PM 276 mónica herrera-casais and petra g. schmidl folk astronomical methods, independent of mathematical geography.4 Islamic sacred geography involves three main principles: • The axes of the rectangular base of the Kaba are astronomically oriented while the four corners of the building point roughly to the four cardinal directions. The major axis is oriented towards the ris- ing point of Canopus and the setting points of the Handle of the Plough; the minor axis is aligned to the rising point of the sun at the summer solstice and its setting point at the winter solstice.5 In early Islamic folklore, the walls are also associated with the winds, their limits being defined by similar astronomical phenomena.6 • The world around the Kaba is divided into sectors, each one being associated with a segment of the perimeter of the building.7 • Qibla directions are intended to face the segment of the perimeter of the Kaba that is associated with one’s locality, as if one where standing directly in front of that part of the building and facing at the same astronomical indicators8 or qibla stars.9 4 On determining the qibla in folk astronomy, see D.A. King, ‘Makka 4. As the Centre of the World,’ in EI 2; Schmidl, Volkstümliche Astronomie, esp. pp. 99ff and 3f, n. 1 for the term ‘folk astronomy’. Both folk and mathematical aspects are mentioned in D.A. King, In Synchrony with the Heavens. Studies in Astronomical Timekeeping and Instru- mentation in Medieval Islamic Civilization (= SATMI ), i The Call of the Muezzin (Studies i–ix) (Leiden, 2004), viia. Mathematical aspects of the qibla are covered by idem, ‘ibla ii. Astronomical Aspects,’ in EI 2; and idem, World-Maps for Finding the Direction and Distance to Mecca. Innovation and Tradition in Islamic Science (Leiden, 1999). 5 On the astronomical orientation of the Kaba, see G.S. Hawkins and D.A. King, ‘On the Orientation of the Kaba,’ Journal for the History of Astronomy 13 (1982), p. 102ff [repr. in King, Astronomy in the Service of Islam (London 1993), xii]; and Schmidl, Volks- tümliche Astronomie, M, 29b,14–30a,15. 6 P.G. Schmidl, ‘Zur Bestimmung der Qibla mittels der Winde,’ in P. Eisenhardt, F. Linhard and K. Petanides (eds.), Der Weg der Wahrheit. Aufsätze zur Einheit der Wis- senschaftsgeschichte. Festgabe zum 60. Geburtstag von Walter G. Saltzer (Hildesheim, 1999), p. 135ff; A. Heinen, Islamic Cosmology. A Study of as-Suyūī’s al-Haya as-sanīya fī al-haya al-sunnīya with Critical Edition, Translation, and Commentary (Beirut, 1982), p. 157f; D.A. King, ‘Mala,’ in EI 2. 7 King, ‘Makka,’ p. 180f; Schmidl, Volkstümliche Astronomie, O, 43a, 20f. 8 An example of this general practice is described by al-Dimyāī (Egypt, fl. twelfth century): cf. D.A. King, ‘Architecture and Astronomy. The Ventilators of Medieval Cairo and Their Secrets,’ JAOS 104 (1984), p. 115 [revised in idem, SATMI, viib, p. 806f ]. 9 The term ‘qibla star’ is attested in the work of Ibn al-Qā (Tabaristan, tenth century): Arabic text in D.A. King, A Catalogue of the Scientific Manuscripts in the Egyptian National Library (in Arabic), ii (Cairo, 1986), p. 52 (4.4.1); see also J.-C. Ducène, ‘Le Kitāb Dalāil al-qibla d’Ibn al-Qā: Analyse des trois manuscrits et des emprunts d’Abū āmid al-Gharnāī,’ ZGAIW 14 (2001), p. 169ff, esp. p. 182. AKASOY_f18_275-300.indd 276 5/26/2008 8:38:32 PM.
Load more

Recommended publications
  • SEX (Education)
    A Guide to Eective Programming for Muslim Youth LET’S TALK ABOUT SEX (education) A Resource Developed by the HEART Peers Program i A Guide to Sexual Health Education for Muslim Youth AT THE heart of the CENTRAL TO ALL MATTER WORKSHOPS WAS THE HEART Women & Girls seeks to promote the reproductive FOLLOWING QUESTION: health and mental well-being of faith-based communities through culturally-sensitive health education. How can we convey information about sexual Acknowledgments About the Project and reproductive health This toolkit is the culmination of three years of research The inaugural peer health education program, HEART and fieldwork led by HEART Women & Girls, an Peers, brought together eight dynamic college-aged to American Muslim organization committed to giving Muslim women and Muslim women from Loyola University, the University girls a safe platform to discuss sensitive topics such as of Chicago, and the University of Wisconsin–Madison women and girls in a body image, reproductive health, and self-esteem. The for a twelve-session training on sexual and reproductive final toolkit was prepared by HEART’s Executive Director health, with a special focus on sexual violence. Our eight manner that is mindful Nadiah Mohajir, with significant contributions from peer educator trainees comprised a diverse group with of religious and cultural Ayesha Akhtar, HEART co-founder & former Policy and respect to ethnicity, religious upbringing and practice, Research Director, and eight dynamic Muslim college- and professional training. Yet they all came together values and attitudes aged women trained as sexual health peer educators. for one purpose: to learn how to serve as resources for We extend special thanks to each of our eight educators, their Muslim peers regarding sexual and reproductive and also advocates the Yasmeen Shaban, Sarah Hasan, Aayah Fatayerji, Hadia health.
    [Show full text]
  • Tafsir Ibn Kathir Alama Imad Ud Din Ibn Kathir
    Tafsir Ibn Kathir Alama Imad ud Din Ibn Kathir Tafsir ibn Kathir , is a classic Sunni Islam Tafsir (commentary of the Qur'an) by Imad ud Din Ibn Kathir. It is considered to be a summary of the earlier Tafsir al-Tabari. It is popular because it uses Hadith to explain each verse and chapter of the Qur'an… Al A'la The Virtues of Surat Al-A`la This Surah was revealed in Makkah before the migration to Al-Madinah. The proof of this is what Al-Bukhari recorded from Al-Bara' bin `Azib, that he said, "The first people to come to us (in Al-Madinah) from the Companions of the Prophet were Mus`ab bin `Umayr and Ibn Umm Maktum, who taught us the Qur'an; then `Ammar, Bilal and Sa`d came. Then `Umar bin Al-Khattab came with a group of twenty people, after which the Prophet came. I have not seen the people of Al-Madinah happier with anything more than their happiness with his coming (to Al-Madinah). This was reached to such an extent that I saw the children and little ones saying, `This is the Messenger of Allah who has come.' Thus, he came, but he did not come until after I had already recited (i.e., learned how to recite). 3 , Glorify the Name of your Lord, the Most High. (87:1) as well as other Surahs similar to it.'' It has been confirmed in the Two Sahihs that the Messenger of Allah said to Mu`adh, Why didn't you recite, 3 , !" - Glorify the Name of your Lord, the Most High, (Surah 87); - By the sun and its brightness, (Surah 91); - By the night when it envelopes.
    [Show full text]
  • Women Islamic Scholars, Theological Seminaries.18 Similar to the Muftis, and Judges Are the Great Exception
    ISSUE BRIEF 10.02.18 Women as Religious Authorities: What A Forgotten History Means for the Modern Middle East Mirjam Künkler, Ph.D., University of Göttingen Although the history of Islam includes family members of the prophet were numerous examples of women transmitting frequently consulted on questions of Islamic hadith (i.e., sayings of the prophet), writing guidance. This practice was not limited to authoritative scholarly commentaries on the prophet’s family and descendants. As the Quran and religious law, and issuing Islamic scholar Khaled Abou El Fadl notes, fatwas (rulings on questions of Islamic law), “certain families from Damascus, Cairo, and women rarely perform such actions today. Baghdad made a virtual tradition of training Most Muslim countries, including those in female transmitters and narrators, and… the Middle East, do not allow women to these female scholars regularly trained serve as judges in Islamic courts. Likewise, and certified male and female jurists and few congregations would turn to women therefore played a major contributing role for advice on matters of Islamic law, or in the preservation and transmission of invite women to lead prayer or deliver the Islamic traditions.”1 sermon (khutba). Women’s role in transmitting hadiths For decades, Sudan and Indonesia were was modeled after ‘A’ishah, the prophet’s the only countries that permitted female youngest wife, who had been such a prolific judges to render decisions on the basis of transmitter that Muhammad is said to have the Quran and hadiths (which are usually told followers they would receive “half their conceived as a male prerogative only).
    [Show full text]
  • BILAL, the FIRST MUEZZIN a MUSLIM STORY Key Ideas
    BILAL, THE FIRST MUEZZIN A MUSLIM STORY Key Ideas: Islam, the call to prayer, courage Bilal stood on top of the Ka’aba in Mecca. It had been a difficult and dangerous thing to do, but he had a far more important task to complete. He filled his lungs with as much air as he could, then used his deep and powerful voice to call faithful Muslims to prayer. Allah is the greatest. I bear witness that there is no god but Allah. I bear witness that Muhammad is Allah’s messenger. Come to prayer. Come to salvation. There is no God but Allah. Even Bilal could not believe how his life had changed to bring him to this point. Bilal was born in Arabia, but he was a slave. His parents had been black Africans who had also lived as slaves, so their son had to be a slave too. When he was old enough, he was taken to the market place and sold to a new master. Umaya owned Bilal. He was a merchant, who made a good living from selling idols in Mecca. He had a number of slaves, and treated them badly, for slaves were cheap, and Umaya had plenty of money. When the merchant heard Muhammad teaching about one god, Allah, he was angry. He might lose money. But when he heard Muhammad say that all people were equal, like the teeth in a comb, he was furious. No slave was equal to him. The merchant decided to test Muhammad’s teachings. He ordered Bilal to strike one of the Prophet’s companions, firmly believing that a slave would not disobey his master.
    [Show full text]
  • DIVORCE PROCEEDINGS in ACCORDANCE to CLASSICAL ISLAMIC LAW THROUGHOUT the MUSLIM-MAJORITY WORLD Introduction
    Junayd Rehman TWIN HALVES OF MEN1: AN EXAMINATION OF THE MODERN APPLICATION OF KHULA DIVORCE PROCEEDINGS IN ACCORDANCE TO CLASSICAL ISLAMIC LAW THROUGHOUT THE MUSLIM-MAJORITY WORLD Introduction Simply put, marriage in Islamic Law is a contract.2 Unlike Western notions, be they influenced by various Christian Churches to think of the act of marriage as a holy sacrament, or by the post- Enlightenment secular state—still largely affected by the influence of the Church’s thinking of marriage as a sacrament—marriage in Islam is a contract between two parties, undertaken so they may fulfil their human inclinations and desires, of both procreation and intimacy, within the permissible boundaries of God’s law.3 The first part of this paper will give a brief overview of the concepts of marriage according to Islamic Classical law, and the history and reasonings surrounding its exercise. The second part of this paper will then delve into much of the same except revolving around divorce in multifaceted approaches in Islamic law, one of which is the khula, or the woman’s right to divorce her husband by forfeiting her mahr, which is typically a payment of money or other material possessions—ranging from anything to gold, a house, a vehicle, a parcel of land, furniture, etc.,— paid for by the groom to the bride at the time of their marriage, and is stipulated in the signed marriage contract between the bride and groom.4 The principal of khula will then be more thoroughly examined as an option of divorce in Islamic law, along with its benefits and drawbacks,
    [Show full text]
  • Ethics, Gender, and the Islamic Legal Project
    ethics, gender, and the islamic legal project Marion Holmes Katz The Abdallah S. Kamel Lecture Series on Islamic Law and Civilization October 20, 2015 Yale Law School a Occasional Papers Marion Holmes Katz is Professor of Middle Eastern and Islamic Studies at New York University. These remarks were delivered on October 20, 2015 as part of the Abdallah S. Kamel Lectures on Islamic Law and Civilization. The views expressed in this lecture are solely those of Professor Katz. © 2016 Marion Holmes Katz. ver the last decade, Islamic studies in Western aca- O deme have taken an “ethical turn” bringing to the forefront the role of projects of ethical self-formation in the lives of pious Muslims. This literature depicts the pre-mod- ern period as one in which Islamic law and ethics were in harmony—a harmony that was disturbed, if not completely upended, by the emergence of the modern state and its proj- ect of codification. Talal Asad defines Shari‘a in the “tradi- tional” model as the means “whereby individuals are edu- cated and educate themselves as moral subjects.”1 Hussein Agrama similarly argues that prior to the modern period “Shari‘a was characterized by interconnected techniques of moral inquiry and criticism that aimed to secure virtues fun- damental to it” rather than being framed in terms of pub- lic order.2 Even Wael Hallaq, otherwise a very differently trained scholar, adopts a similar model that underscores the 1 Talal Asad, “Reconfigurations of Law and Ethics in Colonial Egypt,” in Formations of the Secular: Christianity, Islam, Modernity (Stanford: Stanford University Press, 2003), 240.
    [Show full text]
  • The Comparative Study of the Marriage in Islam and Christianity
    International Journal of African Society Cultures and Traditions Vol.1, No.2, pp. 54-59, September 2014 Published by European Centre for Research Training and Development UK(www.eajournals.org) THE COMPARATIVE STUDY OF THE MARRIAGE IN ISLAM AND CHRISTIANITY Dr. Rahmatollah Babaei School of Low, Payam – e – Nour University Tehran, Iran E-mail: [email protected] ABSTRACT: The best way to identify a phenomenon is a comprehensive study and reviewing it, in various perspectives. Comprehensive study and understanding the philosophy of the marriage is not possible without comparison and contrast. One of the most important aspects of this study is the comparison of the marriage in the Islam and Christian. So, the present study, reviews the philosophy of the marriage in Islam and Christian, and then compares them. The main achievement of this study is that both of these religions believe that the only legitimate way to satisfy the sexual needs, make new generation and gaining love is the marriage. But there is a fundamental differences between these two religions. Monasticism and celibacy in the Christian has a special position. Christian considers the celibacy as the mean for being near to God, but in Islam the celibacy is completely rejected. Not only the marriage does not block the way to being near to the God, but also it can be the mean to reach the God. KEYWORDS: Islam, Christian, Marriage, Celibacy INTRODUCTION The words of God not only have great content and are the best guide for the truth-seekers, but also it presents the facts in the best and the most unique ways.
    [Show full text]
  • ABSTRACT Islam, Sex, and Sect: a Quantitative Look at Women's
    ABSTRACT Islam, Sex, and Sect: A Quantitative Look at Women’s Rights in the Middle East Alessandra L. González, M.A. Thesis Chairperson: Paul Froese, Ph.D. In this paper I analyze Islamic Social Attitudes Survey (ISAS) data to see the effects of religious tradition and religious practice on attitudes about women’s rights among 1139 college students in Kuwait. Specifically, I test whether religious sect, religious school of thought, political identity, religious experience, religious salience, and religious practice have direct effects on women’s rights attitudes, while controlling for gender, in a majority-Muslim context. My findings show that gender, sect, religious school of thought, and political identity but not religious practice have persistent effects on attitudes about women’s rights. Islam, Sex, and Sect: A Quantitative Look at Women’s Rights in the Middle East by Alessandra L. González, B.A. A Thesis Approved by the Department of Sociology ___________________________________ Charles M. Tolbert II, Ph.D., Chairperson Submitted to the Graduate Faculty of Baylor University in Partial Fulfillment of the Requirements for the Degree of Master of Arts Approved by the Thesis Committee ___________________________________ Paul Froese, Ph.D., Chairperson ___________________________________ Diana Kendall, Ph.D. ___________________________________ Charles A. McDaniel, Ph.D. Accepted by the Graduate School May 2008 ___________________________________ J. Larry Lyon, Ph.D., Dean Page bearing signatures is kept on file in the Graduate School. Copyright © 2008 by Alessandra L. González All rights reserved TABLE OF CONTENTS I. List of Tables iv II. Acknowledgments v III. Chapter One: Introduction 1 Theoretical Framework IV. Chapter Two: Data, Methods, and Variable Selection 7 Dependent Variables Control Variables V.
    [Show full text]
  • ALI RIZA DEMIRCAN.Indd
    INDEX FOREWORD CHAPTER ONE: SEXUAL EDUCATION IS FARD (MANDATORY) CHAPTER TWO: SEXUAL LIFE IS PART OF A LIFE OF WORSHIP CHAPTER THREE: SEXUALITY AND THE ISLAMIC REALITY, WHICH PRESIDES OVER SEXUAL LIFE CHAPTER FOUR: IT IS FORBIDDEN TO ABANDON SEXUAL LIFE CHAPTER FIVE: MARRIAGE IS AN INNATE NEED AND RELIGIOUS OBLIGATION CHAPTER SIX: THE ROLES OF SEXUAL PLEASURE CHAPTER SEVEN: SEXUAL PROHIBITIONS BETWEEN SPOUSES AND EXPIATION FOR HARAM BEHAVIOR CHAPTHER EIGHT: GUIDING RULES ON SEXUAL RELATIONS IN MARRIAGE AND GHUSL CHAPTHER NINE: SEXUAL DEFECTS, ILLNESSES, AND OTHER ISSUES THAT INVALIDATE MARRIAGE CHAPTER TEN: SEXUAL ISSUES IN MARRIAGE, DIVORCE, AND IDDAH CHAPTER ELEVEN: JEALOUSY CHAPTER TWELVE: HARAM SEXUAL ACTS CHAPTER THIRTEEN: PENALTIES FOR SEXUAL CRIMES CHAPTER FOURTEEN: POLYGAMY (Ta’addud Al-Zawajat) CHAPTER FIFTEEN: PROPHET MUHAMMAD’S MARRIAGES CHAPTER SIXTEEN: Concubines and Their Sexual Exploitation CHAPTER SEVENTEEN: SEXUAL LIFE IN HEAVEN ABBREVIATIONS: BIBLIOGRAPHY: ABOUT THE AUTHOR: 2 ABBREVIATIONS: Ibid. : (Latin, short for ibidem, meaning the same place) Avnul-Mabud: Avnul-Mabud SHerh-u Sunen-i Ebi Davud B. Meram : Buluğul-Meram min Edilletil-Ahkam El- Jami’us Sagir: el-Jamius-Sagir Fi Ehadisil-Beshirin-Nezir. Et-Tac: et-Tac el-Camiu lil-Usul Fi Ehadisir Resul. Feyzul Kadir: Faidul-Qadir Sherhul-Camius-Sagir. Hn: Hadith Number. Husnul-Ustevi: Husnul-Usveti Bima Sebete Minellahi ve Resulihi Fin-Nisveti. H. İ. ve İ.F. Kamusu: Hukuk-u Islamiyye ve Istilahat-i Fikhiyye Dictionary Ibn-i Mace: Sunnen-i Ibn-i Mace. I.Kesir : Tefsirul-Kur’anil-Azim. B. : Book K. Hafa : Kesful Hafa ve Muzlul-Iibas Ammeshtehere Minel-Ehadisi Ala Elsinetin Nasi. M.
    [Show full text]
  • Prayer/Salat
    Practices - Prayer/Salat Key Words Monotheism Tawhid Sawm Transcendence Zakat Rakat Immanence Beneficence Du’ah Shahadah Hajj Shirk Sadaqah Qur’an Mihrab Salat Muezzin Qiblah Omnipotence Adhan Sunnah Allah (99 names) Islam Minaret Merciful Halal Hadith Prayer/Salat Salat The Adhan is the call to prayer and includes the Shahadah. It is the equivalent of church bells calling people to prayer in Christianity. Muslims should try and pray in a mosque and they should do this five times a day. If they are away from the mosque they can pray at home or use prayer mats as long as they are praying in the direction of Mecca. Apps may be used that help Muslims locate the direction of Mecca and remind them of prayer times and more traditionally, a compass may be used. In the mosque a Muslim must remove their shoes and perform a ritual act of washing (wudu) before entering the prayer room. This involves washing their face, arms, and feet. This physical cleanliness should be reflected by an inner spirituality that is ready for prayer. This is known as ‘niyyah’. The muezzin calls Muslims to prayer from the minaret (a tower that most mosques have). Traditionally, the muezzin would climb the minaret but, nowadays, he uses speakers that are attached to the side of the minaret. The muezzin calls the faithful by chanting the adhan. Friday prayers are the most important. They are called ‘Jummah’ (Arabic for ‘Friday’). In addition to the usual prayers the imam (prayer leader) will preach a sermon, usually based on a passage from the Qur’an.
    [Show full text]
  • Muezzin Law" Conflict
    Washington University Journal of Law & Policy Volume 63 New Directions in Domestic and International Dispute Resolution 2020 Like a Prayer? Applying Conflicts with Religious Dimensions Theory to the "Muezzin Law" Conflict Yael Efron Zefat Academic College School of Law Michelle LeBaron University of British Columbia, Vancouver Maged Senbel University of British Columbia, Vancouver Mohammed S. Wattad Zefat Academic College School of Law Follow this and additional works at: https://openscholarship.wustl.edu/law_journal_law_policy Part of the Comparative and Foreign Law Commons, Dispute Resolution and Arbitration Commons, and the Religion Law Commons Recommended Citation Yael Efron, Michelle LeBaron, Maged Senbel, and Mohammed S. Wattad, Like a Prayer? Applying Conflicts with Religious Dimensions Theory to the "Muezzin Law" Conflict, 63 WASH. U. J. L. & POL’Y 119 (2020), https://openscholarship.wustl.edu/law_journal_law_policy/vol63/iss1/10 This Article is brought to you for free and open access by the Law School at Washington University Open Scholarship. It has been accepted for inclusion in Washington University Journal of Law & Policy by an authorized administrator of Washington University Open Scholarship. For more information, please contact [email protected]. LIKE A PRAYER? APPLYING CONFLICTS WITH RELIGIOUS DIMENSIONS THEORY TO THE “MUEZZIN LAW” CONFLICT * Yael Efron ** Michelle LeBaron *** Maged Senbel **** Mohammed S. Wattad ABSTRACT What is the nature of the dispute around an Israeli law that proposes restricting how Muslim followers are called for prayer? And, why does the nature of this dispute hold any importance? LeBaron and Senbel have developed a theory differentiating conflicts with religious dimensions (CRDs) from other types of conflicts. The importance of this distinction stems from and highlights the unique role that religion plays in conflicts, which liberal, rational, and individualistic orientations to conflict management fail to address.
    [Show full text]
  • The Main Characteristics of Arabic Borrowed Words in Bahasa Melayu
    AWEJ for Translation & Literary Studies, Volume 2, Number 4. October 2018 Pp.232- 260 DOI: http://dx.doi.org/10.24093/awejtls/vol2no4.18 The Main Characteristics of Arabic Borrowed Words in Bahasa Melayu Khairi O. Al-Zubaidi Executive Director Arab Society of English Language Studies Abstract Bahasa Melayu (Malaysian Language) like other languages has borrowed a number of words from other languages. This paper presents a study of Arabic borrowed words in Bahasa Melayu. It illustrates the main characteristics of the Arabic borrowed words: nouns of different types, adjectives, astrology, sciences, finance, trade, commerce, religious words and daily expressions. The researcher brought together ten categories of loan words (in three languages, Malay, Arabic and English). In conclusion, the researcher finds out that the main stream of Arabic borrowed words in Bahasa Melayu is due to the large influence of Islam. This study will provide the groundwork for further researches which will lead to enrich the linguistics and Islamic studies. Keywords: Arabic, Bahasa Melayu, borrowed words, Glorious Qur’an, influence of Islam, Malay Cites as: Al-Zubaidi, K.O. (2018). The Main Characteristics of Arabic Borrowed Words in Bahasa Melayu. Arab World English Journal for Translation & Literary Studies, 2 (4), 232- 260. DOI: http://dx.doi.org/10.24093/awejtls/vol2no4.18 Arab World English Journal for Translation & Literary Studies 232 eISSN: 2550-1542 |www.awej-tls.org AWEJ for Translation & Literary Studies Volume, 2 Number 4. October 2018 The Main Characteristics of Arabic Borrowed Words in Bahasa Melayu Al-Zubaidi Introduction: Historical Background 1.1. Malay and Islam There is a debate about the exact date of Islam’s appearance in South East Asia.
    [Show full text]