Ritual Item Descriptions
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Muslim Ritual Practices and Their Multilayered Mes- Sages in a Non-Muslim Environment: Examples from the Dutch Context
Muslim Ritual Practices and their Multilayered Mes- sages in a Non-Muslim Environment: Examples from the Dutch Context HERMAN L. BECK Tilburg University Abstract Many Muslims in the Netherlands want to live according to the prescriptions of their religion, but are trying at the same time to accommodate themselves to Dutch society in everyday life. Accom- modation also seems to occur in the area of Muslim ritual practices, even though most orthodox and orthoprax Muslims are convinced of the ‘unchangeability’ of Islamic rituals. The study of Islamic rituals and changes in them in a non-Muslim Western environment have therefore become very popular among Western researchers. Most studies have focused on the relation between ritual, social cohesion and group identity. By focusing on certain Muslim ritual practices in the non-Muslim environment of the Netherlands, this article draws attention to the role of ritual as an expression of faith on part of the individual believer, thus stressing the multilayered messages con- veyed by ritual practices. Keywords: religious studies, rituals, Muslims in a non-Muslim environ- ment At the start of a course on ‘The Ritualisation of Islam in the Netherlands’, a Muslim student of Turkish origin asked me whether the course was not totally pointless.1 The central question of the course was the following: given the impact on both Christianity and Islam in the Netherlands of a variety of social and cultural factors – modernisation and secularisation, emancipation and feminism, religious pluralism and inter-religious contacts – are Muslim rituals in the Dutch context subject to change? If so, what is the cause of 1 In using the concept of ritualisation in the course, I more or less link up with Grimes’ ritual- izing: ‘… the activity of deliberately cultivating rites’ (Grimes 1990, 10). -
MEVLANA JALALUDDİN RUMİ and SUFISM
MEVLANA JALALUDDİN RUMİ and SUFISM (A Dervish’s Logbook) Mim Kemâl ÖKE 1 Dr. Mim Kemâl ÖKE Mim Kemal Öke was born in Istanbul in 1955 to a family with Central Asian Uygur heritage. Öke attended Şişli Terakki Lyceum for grade school and Robert College for high school. After graduating from Robert College in 1973, he went to England to complete his higher education in the fields of economics and history at Cambridge University. He also specialized in political science and international relations at Sussex, Cambridge, and Istanbul universities. In 1979 he went to work at the United Nation’s Palestine Office. He returned to Turkey in 1980 to focus on his academic career. He soon became an assistant professor at Boğaziçi University in 1984 and a professor in 1990. In 1983, TRT (Turkish Radio and Television Corporation) brought Öke on as a general consulting manager for various documentaries, including “Voyage from Cadiz to Samarkand in the Age of Tamerlane.” Up until 2006 he was involved in game shows, talk shows, news programs and discussion forums on TRT, as well as on privately owned channels. He also expressed his evaluations on foreign policy in a weekly syndicated column, “Mim Noktası” (Point of Mim). Though he manages to avoid administrative duties, he has participated in official meetings abroad on behalf of the Turkish Foreign Ministry. Throughout his academic career, Öke has always prioritized research. Of his more than twenty works published in Turkish, English, Urdu and Arabic, his writings on the issues of Palestine, Armenia, Mosul, and the Caliphate as they relate to the history of Ottoman and Turkish foreign policy are considered foundational resources. -
Meditieren Mit Der Mala Beten Mit Der Misbaha
MEDITIEREN MIT DER MALA Buddhismus/ Hinduismus In der Japa Meditation wird mit jeder Gebetsperle ein Mantra (ein Satz, eine besonders heilige Formel, die man singend, flüsternd, laut oder tonlos rezitiert) wiederholt. Nimm die Mala in die Hand und wiederhole ein Mantra. Schiebe dabei mit dem Daumen bei jeder Wiederholung eine Perle über Deinen Zeigefinger. Hier sind 2 bekannte Mantren: Ham sa – ich bin (das) lokah samastah sukhino bhavantu – Mögen alle Lebewesen frei und glücklich sein und möge ich mit meinen Gedanken, Worten und Handlungen auf bestmögliche Weise dazu beitragen Alternativ kannst Du auch bei jeder Perle einen Namens Gottes denken oder laut aussprechen/ summen/ murmeln … BETEN MIT DER MISBAHA Islam I. Die Misbaha ist ein Hilfsmittel bei der Ausführung des Dhikr (meditative Übung zur Vergegenwärtigung Gottes, in der der Name Allah fortlaufend still im Herzen wiederholt wird), besonders im Sufismus. → Sprich still im Herzen den Namen Gottes. II. Die Misbaha dient dazu, das Abzählen zu erleichtern, wenn die 99 Namen Allahs gesprochen werden. → Sprich die 99 Namen Gottes oder suche Dir einen aus, der Dich jetzt anspricht und wiederhole ihn. III. Als Abschluss des Gebets wird Allah oft mit drei im Islam häufig gebrauchten Formeln gepriesen: Der Muslim spricht dabei 33 x ubḥānahu wa ta'ālā – gepriesen sei Gott 33 x al-ḥamdu li-llāh – gelobt sei Gott/ Gott sei Dank 33 x allāhu akbar – Gott ist größer 1 x das Glaubensbekenntnis (Lā ilāha illā llāh) – es gibt keinen Gott außer (den einen) Gott. → Preise Gott mit diesen oder eigenen Worten. BETEN MIT DEM KOMBOSKINI Christentum - Orthodox Das Orthodoxe Jesusgebet kennt verschiedene Formen. -
Material Culture in Religious Studies
IN THIS ISSUE Teaching about May 2003 Published by the American Academy of Religion Vol. 18, No.3 Material Culture in www.aarweb.org Religious Studies Teaching Religion and Material Culture . .ii Teaching about Vivian-Lee Nyitray Material Culture and the Varieties of Religious Imagination . .iii Ivan Strenski Material Culture Teaching Religion and American Film . .v Judith Weisenfeld Teaching with Food . .vi in Religious Studies Daniel Sack Teaching Biblical Archaeology and Vivian-Lee Nyitray Material Culture as Part of Teaching Judaism . .vii University of California-Riverside Richard A. Freund Guest Editor Teaching Religion and Learning Religion through Material Culture . .ix holding prayer beads in his hands and ble to do one to the exclusion of the Jonathan Huoi Xung Lee another of Muslim men sitting in an other as well as to address both without Egyptian café talking while they fin- theorizing the intimate yet ambivalent Complicating Things: gered and counted their beads. A web- relationship between the two. For Material Culture and site called “Islam for Children” lists instance, until a few decades ago, occi- the Classroom . .x prayer beads among various essential dentalist versions of Islam rooted exclu- Leslie Smith Islamic artifacts including the prayer sively in textual, normative sources rug, prayer compass to determine the managed to represent this cumulative direction of Mecca, prayer caps, and historical tradition without any refer- Qur’an stand (http://atschool.eduweb.co. ence to how Muslims in different parts uk/carolrb/islam/artefacts.html). of the world actually expressed their faith in everyday life and practice. The The AAR Committee on So much for simple descriptions and pendulum now swings in the other Teaching and Learning catalogues of religious symbols in Islam. -
SECULARISM NARRATIVES and ARAB AMERICAN FICTION a Dissertation Presented to the Faculty of the Graduate School of Cornell Univer
SECULARISM NARRATIVES AND ARAB AMERICAN FICTION A Dissertation Presented to the Faculty of the Graduate School of Cornell University In Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy by Danielle Aberle Haque May 2014 © 2014 Danielle Aberle Haque SECULARISM NARRATIVES AND ARAB AMERICAN FICTION Danielle Haque, PhD Cornell University 2014 “Secularism Narratives and Arab American Fiction” focuses on contemporary fiction’s challenge to the liberal political construction of minority religious practices and community life as incompatible with modernity, progress, and secularism. U.S. secularism is not simply the absence of religion from the public sphere, but is underwritten by a particularly U.S. Protestant conception of religion that has historically shaped assumptions about what it means to be both religious and secular in the United States. Looking to Mohja Kahf, Rabih Alameddine, Ninar Esber, Mouir Fatmi, and Hasan Elahi, I explore immigrant narratives that work outside religious/secular binaries; rather than operating unequivocally within the terms of religious categorizations, contemporary writers often recast those terms and respond to the secularism narrative by scrambling the terms of the religious/secular binary through lived, embodied religious experience. These works dispute the dominant United States narrative of secularism and its claim to be universal and progressive; rather, they reveal how prohibitory secularism enforces an exclusionary citizenry through racialized immigration policies, Islamaphobic political rhetoric and popular culture, and the promotion of specific economic forms and ideologies worldwide. I argue that secularism is entangled with global ideologies of human rights, but also with the particularly United States legal discourses of privacy and property. -
The Anglican Rosary History
1 The Anglican Rosary RICK MILLSAP – TRINITY EPISCOPAL CHURCH RENO, NV – MARCH 2009 “Rejoice always, pray without ceasing, give thanks in all circumstances; for this is the will of God in Christ Jesus for you.” – I THESSALONIANS 5 History .................................................................................................................1 Why? ....................................................................................................................2 How?....................................................................................................................2 Sample Prayers ..................................................................................................3 Including Specific Personal Prayers................................................................7 Creating Your Own Rosary Prayers .................................................................7 Internet Resources ............................................................................................8 Books...................................................................................................................9 End Notes............................................................................................................9 History The use of beads or other counting device as a companion to prayer has an ancient history. Those early Christian monastics known as the Desert Mothers and Fathers were reported to have gathered up small pebbles and put them in their pockets. While walking, they would pray and toss a -
The Mysteries of Purity for Teens
The Mysteries of Purity for Teens FONS VITAE Book 3 The Secret Dimensions of Ritual Purity Praise be to Allah, who has treated His servants gently, for He has called them to serve with cleanliness. The Prophet said: “The religion was based on cleanliness,”……….and he has said,” Ritual Purity is half of the faith.” As understood by those endowed with faculties of discernment, these outward signs indicate that the most important of all matters is the purification of the innermost beings, since it is highly improbable that what is meant by his saying “Ritual purity if half of faith” could be the cultivation of the exterior by cleansing with the pouring and spilling of water, and the devastation of the interior and keeping it loaded with rubbish and filth. How preposterous, how absurd! Purity is central to our faith. So what then is purity? Is it a physical state of the body or is it more? Before we discuss this matter further, let us use the following metaphor. Think of a house that looks very nice from the outside. It has fresh paint, sparkling windows and a nice lawn. At first you might think well of this house. After seeing the inside, however, you realize that this house is actually in poor condition. The foundation is damaged, the wood is rotting and the whole interior is filthy. What is your opinion of the house now that you have seen its interior? Would you want to live in such a house? Of course not! This same rule can be applied to understanding purity in Islam. -
Closed Look to Kermanshah's Important and Famous Khanqahs
J. Appl. Environ. Biol. Sci., 5(2)163-175, 2015 ISSN: 2090-4274 © 2015, TextRoad Publication Journal of Applied Environmental and Biological Sciences www.textroad.com Closed Look to Kermanshah’s Important and Famous Khanqahs Fariborz Modaraei1, Leila Panahi 2 1 PHD Student of History and Civilization of Islamic Nations, Science and Research Branch, Islamic Azad University, Tehran, Iran. 2Master of Science in Persian Language and Literature, Razi University of Kermanshah, Iran Received: September 14, 2014 Accepted: December 20, 2014 ABSTRACTS Normally Followers and believers of various Sofia sects in each city, for propagation of their programs required suitable and appropriate places, presence and development of such a places can indicate amount of people’s attention to such sects. For this reason, this research dedicated to investigation of Khanqahs in Kermanshah city. Also, regards to the investigations, because of Kermanshah city’s location and its being on the way of holy cities lead to presence of different disciplines of Ni'matullāhī specially Rahmat Ali Shahi and Safi Ali Shahi and Jalal Abutorabi Khaksar dynasty in Kermashah, Ni'matullāhī Rahmat Ali Shahi as earliest and Khaksar dynasty as the latest. These dynasties in Kermanshah establish Zoriasatain, Akhavvat and Khansari Mounth and most of the Kermanshah’s influential, famous, industrial people start to follow this rules and beliefs. At the time, some of these dynasties survived and continue their activites. KEY WORDS: Kermanshah, Ni'matullāhī, Khaksar, Zoriasatain, Akhavvat, Khansari Mounth INTRODUCTION During history, geographical and political factors counted as important aspects of religious and political activities of groups. Kermashah is a strategic and important city, which is located on the way to some holy cities, for this reason counted as a place for stop of outstanding pilgrims and distinguished Ulama and pious Sufis. -
Religious Traditions at End of Life
Religious Traditions at End of Life Table of Contents Judaism ......................................................................................................................................................... 2 Catholic ......................................................................................................................................................... 7 Protestant ................................................................................................................................................... 10 Eastern Orthodox Church ........................................................................................................................... 13 Muslim ........................................................................................................................................................ 16 Hindu ........................................................................................................................................................... 19 Buddhism .................................................................................................................................................... 22 pg. 1 Religious Traditions at End of Life Judaism While there are many denominations within Judaism that hold differing views, Jews commonly believe that holiness can be attained through following the laws and commandments laid out in the Torah (the Old Testament) and interpretations by the Rabbis of the Talmud and later eras (Posqim). When Death is Immanent It is traditional -
A Guide to the Exhibit April 13-May 13, 2021 Introduction
َر َم َضان Ramadan A Guide to the Exhibit April 13-May 13, 2021 Introduction 1. Qur’an. Bilingual: Arabic and Persian. Iran, 21st century. This contemporary Qur’an (with an interlinear Persian translation in blue) is opened to the verses concerning the observance of Ramadan. The pertinent passage begins on the left-hand page, seven lines down from the top: It is the month of Ramadan in which the Qur’an was revealed, as a guide to humanity, and clear proofs for guidance and distinguishing right from wrong. And whoever among you is present, they should fast in the month; and whoever is sick or on a journey, should fast on other days. God wants ease for you and does not want hardship for you; but to complete the period of fasting, and to glorify God for having guided you; and so that you might be grateful. (al-Baqara 2.185) 2. Qur’an. Dated Muharram 1254 AH / ca. 1876 CE. (Special Collections, Friedsam Memorial Library, St. Bonaventure University) This antique Qur’an is handwritten in black and red ink, with gold used for borders and the chapter (surah) headings. It is opened to the ninety-sixth chapter (surah) on the left-hand page. According to Muslim tradition, the first five verses of this chapter were the first revealed to the Prophet Muhammad (peace be upon him) during the month of Ramadan in the year 610 CE in Mecca. In the name of God, the Most Compassionate, the Most Merciful: Recite! In the name of your Lord who created, created humanity from a clot. -
Center for Southeast Asian Studies, Kyoto University English As an Islamic Cosmopolitan Vernacular: English-Language Sufi Devotional Literature in Singapore
http://englishkyoto-seas.org/ Lin Hongxuan English as an Islamic Cosmopolitan Vernacular: English-Language Sufi Devotional Literature in Singapore Southeast Asian Studies, Vol. 6, No. 3, December 2017, pp. 447-484. How to Cite: Lin Hongxuan. English as an Islamic Cosmopolitan Vernacular: English-Language Sufi Devotional Literature in Singapore. Southeast Asian Studies, Vol. 6, No. 3, December 2017, pp. 447-484. Link to this article: https://englishkyoto-seas.org/2017/12/vol-6-no-3-lin-hongxuan/ View the table of contents for this issue: https://englishkyoto-seas.org/2017/12/vol-6-no-3-of-southeast-asian-studies/ Subscriptions: http://englishkyoto-seas.org/mailing-list/ For permissions, please send an e-mail to: [email protected] Center for Southeast Asian Studies, Kyoto University English as an Islamic Cosmopolitan Vernacular: English-Language Sufi Devotional Literature in Singapore Lin Hongxuan* The key question this paper addresses is why Sufi devotional literature has been published and consumed in English, and the implications of this phenomenon. The material examined here focuses on literature that is consumed in Singapore: avail- able in bookstores, in institutional archives, online, distributed at Sufi events, and in the private possession of practicing Sufis. I argue that English is used as both a Singaporean vernacular and a cosmopolitan lingua franca, allowing Sufis across the world to communicate with one another. I also argue that the adoption of English is necessarily tied to the rise of digital media and the perception of English as a “modern” marker of prestige and sobriety. This paper is organized in three parts. -
SIN, PURIFICATION and SACRIFICE: Analysis and Comparison of Texts from the Book of Leviticus and Malagasy Traditional Rituals
SIN, PURIFICATION AND SACRIFICE: Analysis and Comparison of Texts from the Book of Leviticus and Malagasy Traditional Rituals Submitted by Olivier Randrianjaka In partial fulfillment of the requirements for the Degree of Doctor of Philosophy (PhD) VID Specialized University, Stavanger February 2020 i ABSTRACT This study is an analysis and comparison of rituals in two different settings. Due to its ancient content, the book of Leviticus has been negatively received or is simply ignored by most western Churches. They see the book of Leviticus as irrelevant to today’s Christians. This research grows out of the interest to find why Malagasy Christians feel at home when reading the book of Leviticus. My research starts from the hypothesis that there might be some identifiable correspondences between ancient rituals in the book of Leviticus and some traditional Malagasy rituals. These correspondences might be the rationale behind the familiarity of Malagasy readers with the book of Leviticus and hence their positive acceptance. All these rituals have to do with sin, purification and sacrifice. My research is divided into two main parts. In Part One, I study three rituals from the book of Leviticus, namely, the ritual purification relating to intentional and unintentional sins in Lev 4:1– 5:13, the postpartum ritual purification in Lev 12 and the global ritual purification on the Day of Atonement in Lev 16. Part Two is devoted to the study of three seleted traditional Malagasy rituals, namely, the ritual purification relating to violation of taboo (fady), the eighth day postpartum ritual purification of the Malagasy northern ethnic groups and the New Year royal bath ritual of purification called fandroana.