Understanding Islamic Etiquette
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My Prayer for My Christian Friend on Islamic New Year's
My Prayer For My Christian Friend on Islamic New Year’s Day - Nigar Friday, 21st August, 2020. It was the first day of the month of Muharram—New Year’s Day according to the Islamic calendar. I received greetings on the occasion from some Muslim friends. One of these, sent by an elderly person, seemed the best. It said something like this: “Happy Islamic New Year. Let us bring in the new year with prayers that Allah ends the coronavirus.” I endorsed this suggestion with an “Ameen”. With much of humankind presently living in fear of the virus and their lives being majorly affected by it, this suggestion seemed most apt. It made me feel upbeat, and I stored this message in my heart. Later that day, my friend Dolcy received a call from a friend of his—let me call him ‘Vick’— who lives in another city. Vick is a Christian priest. One of his passions is to promote understanding and meaningful, positive interaction between people from different religious backgrounds. Dolcy and Vick often speak with each other on the phone. Sometimes, I also chat a bit with Vick. Just some days ago when I spoke with Vick, he had mentioned the recipe of a herbal drink to build immunity in the hope of keeping the coronavirus at bay. He told me that he had the drink every day, after supper. Vick lives in a well-protected campus. I assumed that he did not have to face many physical challenges. He did not need to go out every day to earn a living. -
“Ushering the Islamic New Year 1442 AH”
From the Desk of Dr. F. Shuayb, Jum’a Message 8/21/2020 - “Ushering the Islamic New Year 1442 AH” 1. Origin of the Islamic wars, or with the birth or death of “Indeed, transposing (an-Nasi’) or the beginning (of a sacred month) is an addition ,(ﷺ) Calendar the Prophet Islamic reckoning of time is of (Qur’anic) Revelation itself. It to Unbelief. The Unbelievers are based on lunar cycles. Allah starts with Ḥijrah or the sacrifice led to wrong thereby, for they says, “They ask you about the for the cause of Truth and for the make it lawful one year and new moons. Say: ‘They are signs preservation of the (Qur’anic) forbidden another year, to adjust to mark fixed periods of time and revelation. It was divinely inspired the number of months forbidden the Pilgrimage (Hajj)” (Q.2:189). selection. Allah wanted to teach by Allah and make such The Islamic calendar proper did humanity that struggle between forbidden ones lawful. The evil of not originate in the Prophet’s time Truth and Evil is eternal. The their course seems pleasing to but during the caliphate of his Islamic year reminds Muslims them. But Allah guides not those Companion ‘Umar bn al-Khaṭṭāb every year not of the pomp and who reject Faith” (Q.9:37). in 638 CE. Twelve years after the glory of Islam but of its sacrifice The 12 months of the Islamic Prophet’s transition, ‘Umar, the and prepares them to do the year are as follows: second Caliph, instituted the same.” 1. -
The Sign of Peace the Mass in Slow Motion
The Mass In Slow Motion Volume 22 The Sign of Peace The Mass In Slow Motion is a series on the Mass explaining the meaning and history of what we do each Sunday. This series of flyers is an attempt to add insight and understanding to our celebration of the Sacred Liturgy. This series will follow the Mass in order beginning with The Gathering Rite through The Final Blessing and Dismissal, approximately 25 volumes. Previous editions are available via the rectory office or our website: www.hcscchurch.org. The Rite of Peace follows the “Our Father” and the prayer “Lord Jesus Christ you said to your Apostles, „I leave you peace…‟, by which the Church asks for peace and unity for herself and for the whole human family, and the faithful express to each other their ecclesial communion and mutual charity before communicating in the Sacrament. The manner of expressing this sign of peace is established by Conferences of Bishops in accordance with the culture and customs of the peoples. It is, however, appropriate that each person offer the sign of peace only to those who are nearest and in a sober manner. (cf G.I.R.M. # 82) Other instructions in the Missal indicate that exchange of peace is shared “if appropriate” and that the celebrant “gives the sign of peace to a deacon or minister.” The instruction adds that the priest may give the sign of peace to the ministers but always remains within the sanctuary, so as not to disturb the celebration. Hence, we learn some of the following things about the sign of peace: 1. -
THE ISLAMIC CIVILIZATION Qadar Bakhsh Baloch
Qadar Bakhsh Baloch The Dialogue THE ISLAMIC CIVILIZATION Qadar Bakhsh Baloch “Thus we have appointed you a mid-most nation, that you may be witnesses upon mankind.” (Quran, 11:43) ISLAM WAS DESTINED to be a world religion and a civilisation, stretched from one end of the globe to the other. The early Muslim caliphates (empires), first the Arabs, then the Persians and later the Turks set about to create classical Islamic civilisation. In the 13th century, both Africa and India became great centres of Islamic civilisation. Soon after, Muslim kingdoms were established in the Malay-Indonesian world, while Muslims flourished equally in China. Islamic civilisation is committed to two basic principles: oneness of God and oneness of humanity. Islam does not allow any racial, linguistic or ethnic discrimination; it stands for universal humanism. Besides Islam have some peculiar features that distinguish it form other cotemporary civilisations. SALIENT FEATURES OF ISLAMIC CIVILISATION MAIN CHARACTERISTICS that distinguish Islamic civilisation from other civilisations and give it a unique position can be discerned as: • It is based on the Islamic faith. It is monotheistic, based on the belief in the oneness of the Almighty Allah, the Creator of this universe. It is characterised by submission to the will God and service to humankind. It is a socio-moral and metaphysical view of the world, which has indeed contributed immensely to the rise and richness of this civilisation. The author is a Ph. D. Research Scholar, Department of International Relations, University of Peshawar, N.W.F.P. Pakistan, the Additional Registrar of Qurtuba University and Editor of The Dialogue. -
Islamic Student Organizations and Democratic Development In
ISLAMIC STUDENT ORGANIZATIONS AND DEMOCRATIC DEVELOPMENT IN INDONESIA: THREE CASE STUDIES A thesis presented to the faculty of the Center for International Studies of Ohio University In partial fulfillment of the requirements for the degree Master of Arts Troy A. Johnson June 2006 This thesis entitled ISLAMIC STUDENT ORGANIZATIONS AND DEMOCRATIC DEVELOPMENT IN INDONESIA: THREE CASE STUDIES by TROY A. JOHNSON has been approved for the Center of International Studies Elizabeth F. Collins Associate Professor of Classics and World Religions Drew McDaniel Interim Dean, Center for International Studies Abstract JOHNSON, TROY A., M.A., June 2006, International Development Studies ISLAMIC STUDENT ORGANIZATIONS AND DEMOCRATIC DEVELOPMENT IN INDONESIA: THREE CASE STUDIES (83 pp.) Director of Thesis: Elizabeth F. Collins This thesis describes how and to what extent three Islamic student organizations – Muhammadiyah youth groups, Kesatuan Aksi Mahasiswa Muslim Indonesia (KAMMI), and remaja masjid – are developing habits of democracy amongst Indonesia's Muslim youth. It traces Indonesia's history of student activism and the democratic movement of 1998 against the background of youth violence and Islamic radicalism. The paper describes how these organizations have developed democratic habits and values in Muslim youth and the programs that they carry out towards democratic socialization in a nation that still has little understanding of how democratic government works. The thesis uses a theoretical framework for evaluating democratic education developed by Freireian scholar Ira Shor. Finally, it argues that Islamic student organizations are making strides in their efforts to promote inclusive habits of democracy amongst Indonesia's youth. Approved: Elizabeth F. Collins Associate Professor or Classics and World Religions Acknowledgments I would like to thank my friends in Indonesia for all of their openness, guidance, and support. -
Acculturation of Chinese and Islamic Culture at the Interior of the Ronghe Mosque
6th Bandung Creative Movement International Conference in Creative Industries 2019 (6th BCM 2019) Acculturation of Chinese and Islamic Culture at the Interior of the Ronghe Mosque Aida Andrianawati1, Neng Lina Lestari2 1Interior Design Study Program, Creative Industry Faculty, Telkom University, Bandung, Indonesia 2Interior Design Study Program, Creative Industry Faculty, Telkom University, Bandung, Indonesia [email protected] (Aida Andrianawati), [email protected] (Neng Lina Lestari) Abstract The architectural form of the Ronghe mosque is an architectural work with cultural tolerance related to building function change and cultural fusion. The combination of culture is manifested in the form of the mosque’s interior with various elements and ornaments. The visual form of the mosque’s interior represents the function of the building inside. In addition to its practical functions, the visuals mosque buildings provide visual meaning from the result of new formations because they get the influence of Chinese culture the characterizes the mosque so that it becomes a building of places of worship that have own character without reducing the values of Islamic law. Acculturation or cultural fusion in its applica- tion to the interior of mosque has a new form and some are only a combined form. In the discussion of this paper apply the case study approach as part of a qualitative framework, which will be discussed descriptively analytically. This method focuses on periodic observations of the object under study by looking for traces as suggested by Gehl (2013, p.24). Keywords Acculturation, Chinese Culture, Islamic Culture and Ronghe Mosque. means "blending". Ronghe Mosque This study focuses on 1. -
United Arab Emirates (Uae)
Library of Congress – Federal Research Division Country Profile: United Arab Emirates, July 2007 COUNTRY PROFILE: UNITED ARAB EMIRATES (UAE) July 2007 COUNTRY اﻟﻌﺮﺑﻴّﺔ اﻟﻤﺘّﺤﺪة (Formal Name: United Arab Emirates (Al Imarat al Arabiyah al Muttahidah Dubai , أﺑﻮ ﻇﺒﻲ (The seven emirates, in order of size, are: Abu Dhabi (Abu Zaby .اﻹﻣﺎرات Al ,ﻋﺠﻤﺎن Ajman , أ مّ اﻟﻘﻴﻮﻳﻦ Umm al Qaywayn , اﻟﺸﺎرﻗﺔ (Sharjah (Ash Shariqah ,دﺑﻲّ (Dubayy) .رأس اﻟﺨﻴﻤﺔ and Ras al Khaymah ,اﻟﻔﺠﻴﺮة Fajayrah Short Form: UAE. اﻣﺮاﺗﻰ .(Term for Citizen(s): Emirati(s أﺑﻮ ﻇﺒﻲ .Capital: Abu Dhabi City Major Cities: Al Ayn, capital of the Eastern Region, and Madinat Zayid, capital of the Western Region, are located in Abu Dhabi Emirate, the largest and most populous emirate. Dubai City is located in Dubai Emirate, the second largest emirate. Sharjah City and Khawr Fakkan are the major cities of the third largest emirate—Sharjah. Independence: The United Kingdom announced in 1968 and reaffirmed in 1971 that it would end its treaty relationships with the seven Trucial Coast states, which had been under British protection since 1892. Following the termination of all existing treaties with Britain, on December 2, 1971, six of the seven sheikhdoms formed the United Arab Emirates (UAE). The seventh sheikhdom, Ras al Khaymah, joined the UAE in 1972. Public holidays: Public holidays other than New Year’s Day and UAE National Day are dependent on the Islamic calendar and vary from year to year. For 2007, the holidays are: New Year’s Day (January 1); Muharram, Islamic New Year (January 20); Mouloud, Birth of Muhammad (March 31); Accession of the Ruler of Abu Dhabi—observed only in Abu Dhabi (August 6); Leilat al Meiraj, Ascension of Muhammad (August 10); first day of Ramadan (September 13); Eid al Fitr, end of Ramadan (October 13); UAE National Day (December 2); Eid al Adha, Feast of the Sacrifice (December 20); and Christmas Day (December 25). -
Tunisia Page 1 of 5
Tunisia Page 1 of 5 Tunisia BUREAU OF DEMOCRACY, HUMAN RIGHTS, AND LABOR International Religious Freedom Report 2009 October 26, 2009 The Constitution provides for freedom of religion and the freedom to practice the rites of one's religion unless they disturb the public order; however, the Government imposes some restrictions on this right. The Constitution stipulates the country's determination to adhere to the teachings of Islam, that Islam is the official state religion, and that the President is required to be a Muslim. There was no change in the status of respect for religious freedom by the Government during the reporting period. The Government prohibits efforts to proselytize Muslims; it also restricts the wearing of "sectarian dress," including the hijab (Islamic headscarf). Domestic and international human rights organizations reported instances of police harassment of women wearing the hijab and men with traditional Islamic dress and beards. The Government sponsored a number of conferences to promote religious tolerance during the reporting period. Muslims who converted faced social ostracism. Middle and upper class secularists discouraged women from wearing the hijab. The press published some cartoons depicting derogatory caricatures of Jews to criticize Israel. The U.S. Government discusses religious freedom with the Government as part of its overall policy to promote human rights. Section I. Religious Demography The country has an area of 63,170 square miles and a population of 10.5 million. The population is 99 percent Muslim and overwhelmingly Sunni. Groups that constitute less than 1 percent of the population include Shi'a Muslims, an indigenous "Maraboutic" Muslim community that belongs to spiritual brotherhoods known as "turuq," Baha'is, Jews, and Christians. -
7 Clash of Cultures: the Interface Between Islam
Global Journal of Politics and Law Research Vol.1, No.2, pp.7-26, September 2013 Published by European Centre for Research Training and Development UK (www.ea-journals.org) CLASH OF CULTURES: THE INTERFACE BETWEEN ISLAM AND THE WEST Abdulhamid Ozohu-Suleiman, Ph.D.* Mohammed Enesi Etudaiye, Ll.M.** ABSTRACT : The struggle for cultural supremacy is not only a fact of history but also an observable phenomenon of social existence. Perhaps, the frenzied defence of cultural identity is second only to the expression of territorial nationalism. Contemporary cultures of which Islam is a resilient part are engaged in a ceaseless war of survival. Following the 9/11 attack on the World Trade Centre in New York, Islam has come under intense scrutiny. What has followed is a feverish commitment to the obliteration of Islamic values at home and abroad and the intensification of the scheme to enthrone western culture. This development raises many legal, constitutional and sociological questions as well as questions relating to the place of Islamic culture both on the international arena and within the Nigerian jurisdiction. The paper is dedicated both to defining the place of Islamic culture vis-a-vis freedom of conscience and the constitutional safeguards in place against the prejudices that confront Islamic civilisation. KEYWORDS: Culture, Civilisation, Democracy, Government, Ideology, Law, Religion. INTRODUCTION Human existence is defined both in terms of war and peace. Since the beginning of recorded history, historians are probably more challenged with giving account of war times than developments during peace times. It is also a fact of history that mankind had a chequered history of wars the most memorable of which is the 1 st and 2 nd world wars. -
Malaysian Protocol for the Halal Meat and Poultry Productions
0000000000000000000 MALAYSIAN PROTOCOL FOR THE HALAL MEAT AND POULTRY PRODUCTIONS DEPARTMENT OF ISLAMIC DEVELOPMENT MALAYSIA The Malaysian Protocol for the Halal Meat and Poultry Productions is subjected to periodical review according to the current needs of the local and international industries to keep abreast of progress in the industries concerned. Suggestions of amendments will be recorded and in due course brought to the notice of the committees concerned. Amendment issued since publication Amendment No. Date of Issue Text Affected Page 2 of 30 CONTENTS Content Page Committee Representation 3 Foreword... 4 1. INTRODUCTION 5 2. SCOPE... 5 3. DEFINITIONS. 5 4. REQUIREMENTS. 6 4.1 GENERAL REQUIREMENTS 4.2 DEDICATED HALAL ESTABLISHMENT 4.3 INTERNAL HALAL CONTROL SYSTEM 4.4 PERMITTED ANIMALS 4.5 HALAL SLAUGHTER 4.5.1 STUNNING 4.5.2 HALAL SLAUGTHERING PROCEDURES 4.5.3 DETERMINATION OF DEATH 4.5.4 HALAL CHECK 4.5.5 DRESSING OPERATION 4.5.6 DEBONING AND PACKAGING 4.6 STORAGE 4.7 TRANSPORTATION 5. RESPONSIBILITIES 11 5.1 ESTABLISHMENT 5.2 HALAL CERTIFICATION BODY 5.3 HALAL SLAUGHTER MAN 5.4 MUSLIM HALAL HEAD CHECKER 5.5 MUSLIM HALAL CHECKER 5.6 MUSLIM HALAL SUPERVISOR 5.7 COMPETENT AUTHORITY OF THE EXPORTING COUNTRY 6. NON HALAL CONFORMANCE. 14 7. HALAL CERTIFICATION.. 15 8. ANNEX A . 16 ANNEX B.. 18 ANNEX C ANNEX D .. Page 3 of 30 Committee representation The Working Group on Malaysian Protocol for the Halal Meat and Poultry Productions which developed this standard consists of the representatives from the following organisations : Department of Islamic Development Malaysia Department of Veterinary Services Standards Malaysia Ministry of Health Malaysia Ministry of International Trade and Industry SIRIM Berhad Page 4 of 30 FOREWORD In the name of Allah, The Most Gracious and The Most Merciful. -
LGBTQIAP+ ETIQUETTE GUIDE and GLOSSARY of TERMS Co-Authored by Luca Pax, Queer Asterisk and the Vibrant Staff (2016, 2017)
LGBTQIAP+ ETIQUETTE GUIDE and GLOSSARY OF TERMS Co-authored by Luca Pax, Queer Asterisk and The Vibrant Staff (2016, 2017). www.queerasterisk.com www.bevibrant.com Sex, gender, and sexuality can be complicated subjects, and are deeply personal. Sex is comprised of our primary and secondary sex characteristics, anatomy, and chromosomes, and is separate from gender identity or expression. Gender identity can be described as an innermost understanding of self, and gender expression is how we embody or communicate who we are to the world. Sexual orientation is who we choose to be close with, and how. Sex does not always inform gender, and gender does not always inform sexuality. None of these categories exists solely on a continuum of male to female, or masculine to feminine, and people have non-binary genders and sexualities, as well as intersex, agender, and asexual identities. People with sex, gender, or sexuality identities that dominant society regards as “normative,” i.e. male or female, cisgender, or heterosexual, may have not actively thought much about how they define or claim their identities, because they have not had to. Many people whose identities are marginalized by society experience erasure and invisibility because they are seen as non- normative. This glossary of terms related to sex, gender, and sexuality is neither exhaustive nor absolute. Language and concepts of identity are constantly evolving, and often differ amongst intersections of race, class, age, etc. Many of these terms, as well as the communities that use them are White-centered. Everyone has a right to self-define their identities and have access to validating terminology that others will use to respect who they are. -
TITLE of UNIT What Do Muslims Do at the Mosque
Sandwell SACRE RE Support Materials 2018 Unit 1.8 Beginning to learn about Islam. Muslims and Mosques in Sandwell Year 1 or 2 Sandwell SACRE Support for RE Beginning to learn from Islam : Mosques in Sandwell 1 Sandwell SACRE RE Support Materials 2018 Beginning to Learn about Islam: What can we find out? YEAR GROUP 1 or 2 ABOUT THIS UNIT: Islam is a major religion in Sandwell, the UK and globally. It is a requirement of the Sandwell RE syllabus that pupils learn about Islam throughout their primary school years, as well as about Christianity and other religions. This unit might form part of a wider curriculum theme on the local environment, or special places, or ‘where we live together’. It is very valuable for children to experience a school trip to a mosque, or another sacred building. But there is also much value in the virtual and pictorial encounter with a mosque that teachers can provide. This unit looks simply at Mosques and worship in Muslim life and in celebrations and festivals. Local connections are important too. Estimated time for this unit: 6 short sessions and 1 longer session if a visit to a mosque takes place. Where this unit fits in: Through this unit of work many children who are not Muslims will do some of their first learning about the Islamic faith. They should learn that it is a local religion in Sandwell and matters to people they live near to. Other children who are Muslims may find learning from their own religion is affirming of their identity, and opens up channels between home and school that hep them to learn.