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Rituals of Islamic Spirituality: a Study of Majlis Dhikr Groups
Rituals of Islamic Spirituality A STUDY OF MAJLIS DHIKR GROUPS IN EAST JAVA Rituals of Islamic Spirituality A STUDY OF MAJLIS DHIKR GROUPS IN EAST JAVA Arif Zamhari THE AUSTRALIAN NATIONAL UNIVERSITY E P R E S S E P R E S S Published by ANU E Press The Australian National University Canberra ACT 0200, Australia Email: [email protected] This title is also available online at: http://epress.anu.edu.au/islamic_citation.html National Library of Australia Cataloguing-in-Publication entry Author: Zamhari, Arif. Title: Rituals of Islamic spirituality: a study of Majlis Dhikr groups in East Java / Arif Zamhari. ISBN: 9781921666247 (pbk) 9781921666254 (pdf) Series: Islam in Southeast Asia. Notes: Includes bibliographical references. Subjects: Islam--Rituals. Islam Doctrines. Islamic sects--Indonesia--Jawa Timur. Sufism--Indonesia--Jawa Timur. Dewey Number: 297.359598 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying or otherwise, without the prior permission of the publisher. Cover design and layout by ANU E Press Printed by Griffin Press This edition © 2010 ANU E Press Islam in Southeast Asia Series Theses at The Australian National University are assessed by external examiners and students are expected to take into account the advice of their examiners before they submit to the University Library the final versions of their theses. For this series, this final version of the thesis has been used as the basis for publication, taking into account other changesthat the author may have decided to undertake. -
Total Number of Cases Published in Journal-
TOTAL NUMBER OF CASES PUBLISHED IN JOURNAL-453. THE TRADE MARKS JOURNAL. (No. 578, March 1, 1999) Application Advertised Before Registration. (Accepted on or before 28th February, unless otherwise stated) CLASS-1. BLOCK Advertised Before Acceptance Under Section 15(1) (Proviso). Registration of this Trade Mark shall give no right to the exclusive use of Numeral “21” and other descriptive matter appearing on the label. 105066. Brake fluid, Ghulam Abbas Hashmi and Zahid Abbas Hashmi, Pakistani Nationals, Partners, Nawab Sons Corporation, Multan Road, Lahore, Manufacturers, dated 12th December, 1989, Agent, Shahs Registration Law Chamber, GPO Box No.1119, Room No.11-G, Saleemi Chamber, Edward Road Lahore-54000. BLOCK Advertised before acceptance, Section 15(1) (Proviso). Registration of this Trade Mark shall give no right to the exclusive use of Word “LITH DEVELOPER” and Letters “CI”. 116813. Lith developers (photographic developers); chemical products used in industry, science and photography, Mohammad Akram, Mohammad Aslam, Mohammad Ammar Hussain and Nazir Hussain, Pakistani Nationals, Partners, CHEMPHIL INTERNATIONAL, 9/C, F-1, Al- Faisal Plaza, Main Commercial Zone, Allama Iqbal Town, P.O. Box 9157, Lahore, Manufacturers and Merchants, dated 25th August, 1992, Agent, Shahs Registration Law Chamber, GPO Box No.1119, Room No.11-G, Saleemi Chamber, Edward Road Lahore-54000. PARAFLOW Advertised before acceptance, Section 15(1) (Proviso). 132095. Chemicals used in industry, science and photography, as well as in agriculture, horticulture and -
Islamic Calendar from Wikipedia, the Free Encyclopedia
Islamic calendar From Wikipedia, the free encyclopedia -at اﻟﺘﻘﻮﻳﻢ اﻟﻬﺠﺮي :The Islamic, Muslim, or Hijri calendar (Arabic taqwīm al-hijrī) is a lunar calendar consisting of 12 months in a year of 354 or 355 days. It is used (often alongside the Gregorian calendar) to date events in many Muslim countries. It is also used by Muslims to determine the proper days of Islamic holidays and rituals, such as the annual period of fasting and the proper time for the pilgrimage to Mecca. The Islamic calendar employs the Hijri era whose epoch was Islamic Calendar stamp issued at King retrospectively established as the Islamic New Year of AD 622. During Khaled airport (10 Rajab 1428 / 24 July that year, Muhammad and his followers migrated from Mecca to 2007) Yathrib (now Medina) and established the first Muslim community (ummah), an event commemorated as the Hijra. In the West, dates in this era are usually denoted AH (Latin: Anno Hegirae, "in the year of the Hijra") in parallel with the Christian (AD) and Jewish eras (AM). In Muslim countries, it is also sometimes denoted as H[1] from its Arabic form ( [In English, years prior to the Hijra are reckoned as BH ("Before the Hijra").[2 .(ﻫـ abbreviated , َﺳﻨﺔ ﻫِ ْﺠﺮﻳّﺔ The current Islamic year is 1438 AH. In the Gregorian calendar, 1438 AH runs from approximately 3 October 2016 to 21 September 2017.[3] Contents 1 Months 1.1 Length of months 2 Days of the week 3 History 3.1 Pre-Islamic calendar 3.2 Prohibiting Nasī’ 4 Year numbering 5 Astronomical considerations 6 Theological considerations 7 Astronomical -
TOP TEN MISCONCEPTIONS ABOUT ISLAM by : Huma Ahmad
TOP TEN MISCONCEPTIONS ABOUT ISLAM by : Huma Ahmad MISCONCMISCONCEPTIONEPTION #1: Muslims are violent, terrorists and/or extremists. This is the biggest misconception in Islam, no doubt resulting from the constant stereotyping and bashing the media gives Islam. When a gunman attacks a mosque in the name of Judaism, a Catholic IRA guerrilla sets off a bomb in an urban area, or Serbian Orthodox militiamen rape and kill innocent Muslim civilians, these acts are not used to stereotype an entire faith. Never are these acts attributed to the religion of the perpetrators. Yet how many times have we heard the words 'Islamic, Muslim fundamentalist, etc.' linked with violence. Politics in so called "Muslim countries" may or may not have any Islamic basis. Often dictators and politicians will use the name of Islam for their own purposes. One should remember to go to the source of Islam and separate what the true religion of Islam says from what is portrayed in the media. Islam literally means 'submission to God' and is derived from a root word meaning 'peace'. Islam may seem exotic or even extreme in the modern world. Perhaps this is because religion doesn't dominate everyday life in the West, whereas Islam is considered a 'way of life' for Muslims and they make no division between secular and sacred in their lives. Like Christianity, Islam permits fighting in self- defense, in defense of religion, or on the part of those who have been expelled forcibly from their homes. It lays down strict rules of combat which include prohibitions against harming civilians and against destroying crops, trees and livestock. -
Iman Means to Believe in Heart in the Existence and Oneness of Allah
DATE: 12.04.2019 Dear Muslims! Iman is not a set of words, or emotions that cannot be manifested in the course of life. It is a unique power, springing up in heart and spreading all over the body, and being exhibited in the actions. There is a strong tie between iman and all the aspects of life. In this respect, the Prophet Muhammad (saw) referred to this fact when he said, "Iman has seventy something branches. “The most virtuous of them is 'La ilaha illallah (there is none worthy of worship except Allah)' and the least of which is removing something harmful from the road. IMAN AND ITS REFLECTIONS ON OUR LIVES And modesty (al-haya’) is a branch of faith.”1 Dear Muslims! Iman means to believe in heart in the existence Dear Believers! and oneness of Allah (swt), His angels, divine books, Iman is reflected on the essence of a person. It prophets, the Last Day, and that qada and qadar are adds meaning to life. It draws a direction to follow. It controlled by Him. It means to acknowledge through helps to establish good relations with oneself, their heart and testify through tongue all the verities family, society, and all the world of existence. It conveyed to people by the Prophet Muhammad (saw). instills the consciousness to live a life in accordance with the purpose of creation. Honorable Believers! In the case of the Prophet Adam (as), iman It is manifested in one's words and actions. means not losing one's hope and not giving up on the Mu'min (believer) is a good-mannered person from struggle to deserve the Heaven despite failure. -
Women's Rights in Islam Regarding Marriage and Divorce Imani Jaafar-Mohammad
Journal of Law and Practice Volume 4 Article 3 2011 Women's Rights in Islam Regarding Marriage and Divorce Imani Jaafar-Mohammad Charlie Lehmann Follow this and additional works at: http://open.mitchellhamline.edu/lawandpractice Part of the Family Law Commons Recommended Citation Jaafar-Mohammad, Imani and Lehmann, Charlie (2011) "Women's Rights in Islam Regarding Marriage and Divorce," Journal of Law and Practice: Vol. 4, Article 3. Available at: http://open.mitchellhamline.edu/lawandpractice/vol4/iss1/3 This Article is brought to you for free and open access by the Law Reviews and Journals at Mitchell Hamline Open Access. It has been accepted for inclusion in Journal of Law and Practice by an authorized administrator of Mitchell Hamline Open Access. For more information, please contact [email protected]. © Mitchell Hamline School of Law Women's Rights in Islam Regarding Marriage and Divorce Keywords Muslim women--Legal status laws etc., Women's rights--Religious aspects--Islam, Marriage (Islamic law) This article is available in Journal of Law and Practice: http://open.mitchellhamline.edu/lawandpractice/vol4/iss1/3 Jaafar-Mohammad and Lehmann: Women's Rights in Islam Regarding Marriage and Divorce WOMEN’S RIGHTS IN ISLAM REGARDING MARRIAGE AND DIVORCE 4 Wm. Mitchell J. L. & P. 3* By: Imani Jaafar-Mohammad, Esq. and Charlie Lehmann+ I. INTRODUCTION There are many misconceptions surrounding women’s rights in Islam. The purpose of this article is to shed some light on the basic rights of women in Islam in the context of marriage and divorce. This article is only to be viewed as a basic outline of women’s rights in Islam regarding marriage and divorce. -
Pioneers in Optics: Christiaan Huygens
Downloaded from Microscopy Pioneers https://www.cambridge.org/core Pioneers in Optics: Christiaan Huygens Eric Clark From the website Molecular Expressions created by the late Michael Davidson and now maintained by Eric Clark, National Magnetic Field Laboratory, Florida State University, Tallahassee, FL 32306 . IP address: [email protected] 170.106.33.22 Christiaan Huygens reliability and accuracy. The first watch using this principle (1629–1695) was finished in 1675, whereupon it was promptly presented , on Christiaan Huygens was a to his sponsor, King Louis XIV. 29 Sep 2021 at 16:11:10 brilliant Dutch mathematician, In 1681, Huygens returned to Holland where he began physicist, and astronomer who lived to construct optical lenses with extremely large focal lengths, during the seventeenth century, a which were eventually presented to the Royal Society of period sometimes referred to as the London, where they remain today. Continuing along this line Scientific Revolution. Huygens, a of work, Huygens perfected his skills in lens grinding and highly gifted theoretical and experi- subsequently invented the achromatic eyepiece that bears his , subject to the Cambridge Core terms of use, available at mental scientist, is best known name and is still in widespread use today. for his work on the theories of Huygens left Holland in 1689, and ventured to London centrifugal force, the wave theory of where he became acquainted with Sir Isaac Newton and began light, and the pendulum clock. to study Newton’s theories on classical physics. Although it At an early age, Huygens began seems Huygens was duly impressed with Newton’s work, he work in advanced mathematics was still very skeptical about any theory that did not explain by attempting to disprove several theories established by gravitation by mechanical means. -
Light in Her Eyes FINAL
POV Community Engagement & Education DISCUSSION GUIDE The Light in Her Eyes A Film by Julia Meltzer and Laura Nix www.pbs.org/pov LETTER FROM THE FILMMAKERS LOS ANGELES, 2012 Filmmaker Julia Meltzer Filmmaker Laura Nix Photo courtesy of Tracey Landworth Photo courtesy of Anne Etheridge In a courtyard off a busy street in Damascus, Syria, boisterous girls run and play before class starts in the women’s side of Al-Zahra mosque. Inside the mosque, preacher Houda al-Habash teaches the Quran, educating women and girls about their religion, and their rights, within their faith. Julia Meltzer lived in Damascus in 2005, and from the moment she first entered Al-Zahra mosque, she recognized what a unique place it was. Houda’s school was well-organized and energized—filled with women and girls supporting each other in their studies. Most people don’t associate Islam with women’s rights, and that’s exactly what we found interesting about the Al-Zahra Mosque Quran School. Inside this community, we uncovered a lively debate about women’s roles as mothers, teachers, wives, workers, sisters and daughters. Houda insists that secular education is an integral part of worship, because it gives her stu- dents the tools to make decisions about their futures. However, the school also emphasizes the importance of modesty and piety. These women and girls are following “the straight path” of Islam, because they want to live according to its structure, rules and ethics. DISCUSSION GUIDE The Light in Her Eyes |2 LETTER FROM THE FILMMAKERS Houda’s version of women’s rights doesn’t look like ours. -
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. -
The Transnational Indian Community in Manama, Bahrain
City of Strangers: The Transnational Indian Community in Manama, Bahrain Item Type text; Electronic Dissertation Authors Gardner, Andrew M. Publisher The University of Arizona. Rights Copyright © is held by the author. Digital access to this material is made possible by the University Libraries, University of Arizona. Further transmission, reproduction or presentation (such as public display or performance) of protected items is prohibited except with permission of the author. Download date 02/10/2021 14:12:59 Link to Item http://hdl.handle.net/10150/195849 CITY OF STRANGERS: THE TRANSNATIONAL INDIAN COMMUNITY IN MANAMA, BAHRAIN By Andrew Michael Gardner ____________________________ Copyright © Andrew Michael Gardner 2005 A Dissertation Submitted to the Faculty of the DEPARTMENT OF ANTHROPOLOGY In Partial Fulfillment of the Requirements For the Degree of DOCTOR OF PHILOSPHY In the Graduate College THE UNIVERSITY OF ARIZONA 2 0 0 5 2 THE UNIVERSITY OF ARIZONA GRADUATE COLLEGE As members of the Dissertation Committee, we certify that we have read the dissertation prepared by Andrew M. Gardner entitled City of Strangers: The Transnational Indian Community in Manama, Bahrain and recommended that it be accepted as fulfilling the dissertation requirement for the degree of Doctor of Philosophy __________________________________________________ Date: ______________ Linda Green __________________________________________________ Date: ______________ Tim Finan __________________________________________________ Date: ______________ Mark Nichter __________________________________________________ Date: ______________ Michael Bonine Final approval and acceptance of this dissertation is contingent upon the candidate’s submission of the final copies of the dissertation to the Graduate College. I hereby certify that I have read this dissertation prepared under my direction and recommend that it be accepted as fulfilling the dissertation requirement. -
What Native Christians in the Middle East Continue to Face: Why It Matters for Both the Caring and the Unconcerned
What Native Christians in the Middle East Continue to Face: Why it Matters for Both the Caring and the Unconcerned By Habib C. Malik [The annual Earl A. Pope Guest Lecture in World Christianity, delivered at Lafayette College, Easton, Pennsylvania, on Tuesday, April 12, 2016, at 7:00 pm.] There have been Christians and Christian communities living in the Middle East since the dawn of Christianity. After the better part of twenty centuries in and around the Land of the Lord’s Incarnation and Resurrection, however, the presence of these native Christians is threatened with nothing less than termination. What exists today of these communities are the few tenacious remnants scattered throughout the Levant, Iraq, and Egypt of the earlier far larger and more geographically prevalent ones that have steadily dwindled over time due to sustained stresses and pressures brought on historically for the most part from the encounter with Islam. Today, in the early 21st century, the rise of militant and violent Islamism combined with a pervading apathy in the wider world as to the plight of these beleaguered Christian communities threaten to hasten the final demise of Christianity in and around its original birthplace. The bleak future for Christians native to the Middle East, I submit to you tonight, relates organically to the state of Christians and Christianity in today’s largely post-Christian secular Europe, and in the West as a whole. Many will dismiss this alleged connection out of hand, but it continues to impose itself thunderously in the face of all such denial and disinterest. -
A New Earth Study Guide.Pdf
A New Earth Study Guide Week 1 The consciousness that says ‘I am’ is not the consciousness that thinks. —Jean-Paul Sartre Affi rmation: "Through the guidance and wisdom of Spirit, I am being transformed by the renewing of my mind. All obstacles and emotions are stepping stones to the realization and appreciation of my sacred humanness." Study Questions – A New Earth (Review chapters 1 & 2, pp 1-58) Chapter 1: The Flowering of Human Consciousness Refl ect: Eckhart Tolle uses the image of the fi rst fl ower to begin his discussion of the transformation of consciousness. In your transformation, is this symbolism important to you? Describe. The two core insights of early religion are: 1) the normal state of human consciousness is dysfunctional (the Hindu call it maya – the veil of delusion) and 2) the opportunity for transformation is also in human consciousness (the Hindu call this enlightenment) (p. 8-9). What in your recent experience points to each of these insights? “To recognize one’s own insanity is, of course, the arising of sanity, the beginning of healing and transcendence” (p. 14). To what extent and in what circumstances (that you’re willing to discuss) does this statement apply to you? Religion is derived from the Latin word religare, meaning “to bind.” What, in your religious experience, have you been bound to? Stretching your imagination a bit, what could the word have pointed to in its original context? Spirit is derived from the Latin word spiritus, breath, and spirare, to blow. Aside from the allusion to hot air, how does this word pertain to your transformation? Do you consider yourself to be “spiritual” or “religious”? What examples of practices or beliefs can you give to illustrate? How does this passage from Revelation 21:1-4 relate to your transformation? Tease out as much of the symbolism as you can.