DOCSLIB.ORG

The Five Pillars of Islam

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Five Pillars of Islam The Five Pillars of Islam Objectives: I will be able to describe the basic beliefs of Islam and explain the meaning of ​ each of the Five Pillars of Islam. I will compare and contrast the Five Pillars of Islam with the duties of Catholicism. Materials: ​ ● Station Note Taking Guide for students ● Primary Source Documents for each student station ● Construction paper (11x17) ● Colored pencils ● Rulers Technology: ​ ● Computer ● SmartBoard ● Personal student devices Procedures: ​ 1. Whole Group Share: What do you know about Islam? ​ 2. Introductory Video: Students will watch “5 Pillars of Islam - part 1 | Cartoon by ​ ​ Discover Islam UK” (https://youtu.be/9hW3hH9_7pI) and “5 Pillars of Islam - part 2 | ​ ​ Cartoon by Discover Islam UK” (https://youtu.be/_bujwCZ9RHI) ​ ​ 3. Small Group Activity: Students will work in small groups of 4-5 and rotate between ​ five stations (see below) and complete 5 Pillars of Islam note taking guide. a. Declaration of Faith (Appendix A-B) b. Ritual Prayer (Appendices C-G) c. Obligatory Expenditure (H-I) d. Fasting Ramadan (J-M) e. Pilgrimage to Mecca (N-P) 4. Individual Activity: Using their notes, students will create a visual representation of ​ the Five Pillars of Islam. 5. Pair Activity: Students will create a double bubble comparing and contrasting Islam with ​ Christianity. (**You can substitute any other religion the students are familiar with or have ​ been studying.**) ​ Resources: www.pbslearningmedia.org/resource/islam08.socst.world.glob.lppillars/the-five-pillars-of-islam/ http://www.thirteen.org/edonline/accessislam/lessonplan2.html http://www.discoverislam.co.uk/ http://www.pbs.org/wgbh/pages/frontline/teach/muslims/beliefs.html THE FIVE PILLARS OF ISLAM PILLAR DESCRIPTION/ NOTES PICTURE The Declaration of Faith Ash - Shahadah STATION 1: DECLARATION OF FAITH With your group, examine Appendices A-C and discuss the following questions. Complete the note-taking guide when you are done. ● What is the Shahadah? ● Why do you think this statement is a significant part of being a Muslim? ● How is this statement similar to other religions you have studied? How is different? STATION 2: DAILY PRAYER With your group, examine Appendices C-G and discuss the following questions. Complete the note-taking guide when you are done. ● What is the process that Muslims go through to prepare for prayer? ● How often do Muslims pray? When? ● What do the prayers sound like? ● What do the movements look like? ● What direction do Muslims face while praying? Why? ● Why do Muslims pray? ● How is prayer in Islam similar or different to prayer in other religions? Explain. STATION 3: CHARITY With your group, examine Appendices C-E and discuss the following questions. Complete the note-taking guide when you are done. ● What is Zakaat? ● How much is a person expected to give? ● Why do Muslims make donations? ● Do you know of any other religions that ask believers to donate money? Is it similar or different? STATION 4: FASTING With your group, examine Appendices C-E and discuss the following questions. Complete the note-taking guide when you are done. ● What does it mean to fast? ● Why do Muslims fast? ● How does fasting alter people’s spiritual state of mind? ● What and when is Ramadan? ● What is Eid al-Fitr? ● Do you know of any other religions that fast? How is it similar? How is it different? STATION 5: PILGRIMAGE TO MECCA With your group, examine Appendices C-E and discuss the following questions. Complete the note-taking guide when you are done. ● Where do Muslims go during Hajj? Why? ● How often must they go there? ● Who must participate in Hajj? ● What is the significance of Abraham to pilgrims? ● What other religions incorporate the idea of pilgrimage? How is it similar? How is it different? APPENDIX A Scan the following QR code or go to the website below. https://goo.gl/sQvrT APPENDIX B The first Pillar of Islam is called shahada. It is a brief prayer proclaiming the oneness of God ​ ​ and faith in Islam. Children memorize the shahada, an action which introduces them into the Islamic community. The shahada simply states: "There is no God but Allah, and Muhammad is the messenger of Allah." Here is the shahada written in Arabic. (Like Hebrew, Arabic is written from right to left.) Arabic was Muhammad's native tongue, the language in which he claimed to have received theKoran. Many devout Muslims from outside Arabic-speaking countries will learn the ​ ​ language in order to read the Koran in its original form. In fact, some Muslims consider any ​ ​ translation of the scripture totally unacceptable. Here is a map of Arabic-speaking countries. Source: http://www.waupun.k12.wi.us/Policy/other/dickhut/religions/31%20Five%20Pillars%20of%20Islam.html ​ APPENDIX C Scan the following QR code or go to the website below. https://goo.gl/KBd8q APPENDIX D Hassan II Mosque - Casablance, Morocco Photograph taken by Ms. Elliott APPENDIX E Hassan II Mosque - Casablance, Morocco Photograph taken by Ms. Elliott APPENDIX F Scan the following QR code or go to the website below and watch the video. https://goo.gl/Xclv1x APPENDIX G Source: https://pixabay.com/en/prayer-islam-iran-muslim-religion-1008385/ ​ Source: http://www.waupun.k12.wi.us/Policy/other/dickhut/religions/31%20Five%20Pillars%20of%20Islam.html ​ APPENDIX H Zakah, the third pillar, provided a steady source of charity because it is required, though additional giving is voluntary. One way of giving is to donate the money from a business on a regular and permanent basis, for example, from the sale of fruit from an orchard each year. These goods and money may be put into a foundation, as a kind of contract with God, or a trust fund that would last as long as the source lasted. By comparison, today in the U.S. wealthy people and organizations of many faiths give money to charitable foundations for hospitals, education, the arts, and other purposes. Source: https://cmes.uchicago.edu/sites/cmes.uchicago.edu/files/uploads/Global/WHFUA-Era5-landscape2-basicbeliefsexcerpt.pdf ​ Zakat Zakat is the compulsory giving of a set proportion of one's wealth to charity. It is regarded as a type of worship and of self-purification. Zakat is the third Pillar of Islam. ​ ​ Zakat does not refer to charitable gifts given out of kindness or generosity, but to the systematic giving of 2.5% of one's wealth each year to benefit the poor. The benefits of Zakat, apart from helping the poor, are as follows: ● Obeying God ● Helping a person acknowledge that everything comes fromGod on loan and that we do ​ ​ not really own anything ourselves ○ And since we cannot take anything with us when we die we need not cling to it ● Acknowledging that whether we are rich or poor is God's choice ○ So we should help those he has chosen to make poor ● Learning self-discipline ● Freeing oneself from the love of possessions and greed ● Freeing oneself from the love of money ● Freeing oneself from love of oneself ● Behaving honestly The 2.5% rate only applies to cash, gold and silver, and commercial items. There are other rates for farm and mining produce, and for animals. Source: http://www.bbc.co.uk/religion/religions/islam/practices/zakat.shtml ​ APPENDIX I Scan the following QR code or go to the website below and watch the video. https://goo.gl/9n7HxA APPENDIX J Source: https://en.wikipedia.org/wiki/Ramadan ​ APPENDIX K Source: https://www.asia.si.edu/explore/teacherResources/islam.pdf ​ APPENDIX L Scan the following QR code or go to the website below and watch the video. https://goo.gl/uiK2Vi APPENDIX M Sawm Sawm is fasting. It's the fourth of the Five Pillars of Islam. ​ ​ Muslims are required to fast during Ramadan, the ninth month of the Islamic calendar. ​ ​ During the 29/30 days of Ramadan all adult Muslims must give up the following things during the hours of daylight: ● Food or drink of any sort ● Smoking, including passive smoking ● Sexual activity Muslims who are physically or mentally unwell may be excused some of these, as may those who are under twelve years old, the very old, those who are pregnant, breast-feeding, menstruating, or travelling. If an adult does not fast for the reasons above they should try to make up the fast at a later date, or make a donation to the poor instead. Muslims do not only abstain from physical things during Ramadan. They are also expected to do their best to avoid evil thoughts and deeds as well. There are many good reasons for this fast, including: ● Obeying God ● Learning self-discipline ● Becoming spiritually stronger ● Appreciating God's gifts to us ● Sharing the sufferings of the poor and developing sympathy for them ● Realising the value of charity and generosity ● Giving thanks for the Holy Qur'an, which was first revealed in the month of ​ ​ Ramadan ● Sharing fellowship with other Muslims Eating in Ramadan During Ramadan many Muslims will try to eat a large meal called suhur just before dawn. ​ ​ When daylight is over, most Muslims will break or open the fast with dates or water, ​ ​ ​ ​ following the example of the Prophet Muhammad, before having a proper meal later. ​ ​ The evening meals during Ramadan are occasions for family and community get-togethers. Eid ul-Fitr The month of Ramadan ends with the festival of Eid ul-Fitr. This is marked by dressing ​ ​ up and visiting the mosque for prayer, and with visits to family and friends for celebratory meals. Ramadan and the Western calendar Because Islam uses a lunar calendar, the month of Ramadan comes around 11 days earlier each successive year, so there is no Western season associated with Ramadan.
Load more

Recommended publications
  • All About Ramadan What Is Ramadan? Ramadan Is a Religious Festival Celebrated by Muslims Which Lasts for 29 Or 30 Days
    All about Ramadan What Is Ramadan? Ramadan is a religious festival celebrated by Muslims which lasts for 29 or 30 days. It is in the ninth month of the lunar calendar. Muslims believe that Ramadan is a time to remember when the Qur’an was revealed by the Prophet Muhammad. What Do Muslims Do During Ramadan? • They go to the mosque more often. • They read the Qur’an more regularly. • They try to give up bad habits. • They give money to charity. • They fast during daylight hours. This means they won’t eat or drink between sunrise and sunset. Why Do People Fast During Ramadan? People fast during Ramadan as a way of learning to wait for things and to have empathy and understanding for people who do not have as much as themselves. Fasting is difficult and young, old or unwell people do not have to fast. What Happens at the End of Ramadan? At the end of Ramadan, there is a 3-day celebration called Eid al-Fitr. Friends and family gather together to pray and share meals and gifts. Food is also given to the poor. Page 1 of 3 All about Ramadan Key Words • Muslims - a follower of Islam who believes that there is one true God called Allah • pilgrimage - a religious journey • Qur’an - the holy book for Muslim people The Five Pillars of Islam Salat: Hajj: Shahada: Zakat: Sawm: Prayer, Pilgrimage Faith Five times Charity Fasting to Mecca a day These are the five things you must remember to be a good Muslim. Page 2 of 3 All about Ramadan Questions 1.
    [Show full text]
  • Understanding the Concept of Islamic Sufism
    Journal of Education & Social Policy Vol. 1 No. 1; June 2014 Understanding the Concept of Islamic Sufism Shahida Bilqies Research Scholar, Shah-i-Hamadan Institute of Islamic Studies University of Kashmir, Srinagar-190006 Jammu and Kashmir, India. Sufism, being the marrow of the bone or the inner dimension of the Islamic revelation, is the means par excellence whereby Tawhid is achieved. All Muslims believe in Unity as expressed in the most Universal sense possible by the Shahadah, la ilaha ill’Allah. The Sufi has realized the mysteries of Tawhid, who knows what this assertion means. It is only he who sees God everywhere.1 Sufism can also be explained from the perspective of the three basic religious attitudes mentioned in the Qur’an. These are the attitudes of Islam, Iman and Ihsan.There is a Hadith of the Prophet (saw) which describes the three attitudes separately as components of Din (religion), while several other traditions in the Kitab-ul-Iman of Sahih Bukhari discuss Islam and Iman as distinct attitudes varying in religious significance. These are also mentioned as having various degrees of intensity and varieties in themselves. The attitude of Islam, which has given its name to the Islamic religion, means Submission to the Will of Allah. This is the minimum qualification for being a Muslim. Technically, it implies an acceptance, even if only formal, of the teachings contained in the Qur’an and the Traditions of the Prophet (saw). Iman is a more advanced stage in the field of religion than Islam. It designates a further penetration into the heart of religion and a firm faith in its teachings.
    [Show full text]
  • Taxation in Islam
    Taxation in Islam The following article is based on the book Funds in the Khilafah State which is a translation of Al-Amwal fi Dowlat Al-Khilafah by Abdul-Qadeem Zalloom.1 Allah (swt) has revealed a comprehensive economic system that details all aspects of economic life including government revenues and taxation. In origin, the permanent sources of revenue for the Bait ul-Mal (State Treasury) should be sufficient to cover the obligatory expenditure of the Islamic State. These revenues that Shar’a (Islamic Law) has defined are: Fa’i, Jizya, Kharaj, Ushur, and income from Public properties. The financial burdens placed on modern states today are far higher than in previous times. When the Caliphate is re-established it will need to finance a huge re-development and industrial programme to reverse centuries of decline, and bring the Muslim world fully into the 21st century. Because of this, the Bait ul-Mal’s permanent sources of revenue may be insufficient to cover all the needs and interests the Caliphate is obliged to spend upon. In such a situation where the Bait ul-Mal’s revenues are insufficient to meet the Caliphate’s budgetary requirements, the Islamic obligation transfers from the Bait ul-Mal to the Muslims as a whole. This is because Allah (swt) has obliged the Muslims to spend on these needs and interests, and their failure to spend on them will lead to the harming of Muslims. Allah (swt) obliged the State and the Ummah to remove any harm from the Muslims. It was related on the authority of Abu Sa’id al-Khudri, (ra), that the Messenger of Allah (saw) said: “It is not allowed to do harm nor to allow being harmed.” [Ibn Majah, Al-Daraqutni] Therefore, Allah (swt) has obliged the State to collect money from the Muslims in order to cover its obligatory expenditure.
    [Show full text]
  • Teaching Aqidah: Islamic Studies in Malaysia
    International Journal of Islamic and Civilizational Studies Full Paper UMRAN Teaching Aqidah: Islamic Studies in Malaysia Wan Hassan Wan Embong*, Ajmain Jimaain Safar, Bushrah Basiron Islamic Civilization Academy, Faculty of Social Sciences and Humanities, Universiti Teknologi Malaysia, UTM Johor Bahru, Johor, Malaysia *Corresponding author: [email protected] Article history Received: 2019-06-24 Received in revised form: 2019-11-02 Accepted: 2019-11-04 Published online: 2020-02-29 Abstract It is widely agreed that Malaysia will achieve sustainable prosperity when its citizen live together in harmony. Moreover, a good society derives from good families and good families derive from righteous individuals who transmit insight that builds good character. In Islam, the transmission of this insight is called aqidah (belief system), which continually plays an active role in the enhancement of personal accountability. This study took a qualitative approach using personal interviews to determine methods used to teach aqidah in Malaysia. Findings revealed four methods including multimedia, slide presentations, group discussions and teacher didactics. Keywords: aqidah (belief), individual personality, social responsibility, teaching method © 2020 Penerbit UTM Press. All rights reserved |01 (2020) pp. 25 -32| www.http://jurnalumran.utm.my/index.php/umran | Wan Hassan Wan Embong, Ajmain Jimaain Safar & Bushrah Basiron / UMRAN – International Journal of Islamic and Civilizational Studies. vol. 7, no.1 (2020) pp. 25- 32 1.0 INTRODUCTION Effective teaching and learning depends on a teacher’s ability to create an interactive environment (Azmi & Halim, 2007). An innovative teacher has skills and knowledge that show the relevance of subject matter to daily living and potential spiritual enhancement that can be integrated with contemporary issues aligned with nation building (Huda & Sabani, 2018).
    [Show full text]
  • The Legalization of Theology in Islam and Judaism in the Thought of Al-Ghazali and Maimonides
    UC Berkeley Berkeley Journal of Middle Eastern & Islamic Law Title Law as Faith, Faith as Law: The Legalization of Theology in Islam and Judaism in the Thought of Al-Ghazali and Maimonides Permalink https://escholarship.org/uc/item/7hm3k78p Journal Berkeley Journal of Middle Eastern & Islamic Law, 6(1) Author Pill, Shlomo C. Publication Date 2014-04-01 DOI 10.15779/Z38101S Peer reviewed eScholarship.org Powered by the California Digital Library University of California 1 BERKELEY J. OF MIDDLE EASTERN & ISLAMIC LAW 2014 LAW AS FAITH, FAITH AS LAW: THE LEGALIZATION OF THEOLOGY IN ISLAM AND JUDAISM IN THE THOUGHT OF AL-GHAZALI AND MAIMONIDES Shlomo C. Pill1 I. INTRODUCTION Legal systems tend to draw critical distinctions between members and nonmembers of the legal-political community. Typically, citizens, by virtue of shouldering the burden of legal obligations, enjoy more expansive legal rights and powers than noncitizens. While many modern legal regimes do offer significant human rights protections to non-citizens within their respective jurisdictions, even these liberal legal systems routinely discriminate between citizens and non- citizens with respect to rights, entitlements, obligations, and the capacity to act in legally significant ways. In light of these distinctions, it is not surprising that modern legal systems spend considerable effort delineating the differences between citizen and noncitizen, as well as the processes for obtaining or relinquishing citizenship. As nomocentric, or law-based faith traditions, Islam and Judaism also draw important distinctions between Muslims and non-Muslims, Jews and non- Jews. In Judaism, only Jews are required to abide by Jewish law, or halakha, and consequently only Jews may rightfully demand the entitlements that Jewish law duties create, while the justice owed by Jews to non-Jews is governed by a general rule of reciprocity.
    [Show full text]
  • Five Pillars of Islam
    Five Pillars of Islam 1 Five Pillars of Islam pillars of the religion") are five" ﺃﺭﻛﺎﻥ ﺍﻟﺪﻳﻦ also arkān ad-dīn ;ﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ The Five Pillars of Islam (arkān-al-Islām basic acts in Islam, considered obligatory by Sunni Muslims. These are summarized in the famous Hadith of Gabriel.[1] [2] [3] [4] The Qur'an presents them as a framework for worship and a sign of commitment to the faith. They are (1) the shahada (creed), (2) daily prayers (salat), (3) fasting during Ramadan (sawm), (4) almsgiving (zakāt), and (5) the pilgrimage to Mecca (hajj) at least once in a lifetime.[5] [6] The minority Shi'i and majority Sunni both agree on the essential details for the performance of these acts,[7] [8] but the Shi'a do not refer to them by the same name (see Theology of Twelvers and Aspects of the Religion for Twelvers and Seven pillars of Ismailism). The Five Pillars Shahada Shahadah is a saying professing monotheism and accepting Muhammad as God's messenger.[9] The shahadah is a set statement normally recited in Arabic: (ašhadu an) lā ilāha illá l-Lāhu (wa ashhadu 'anna) Muḥammadan rasūlu l-Lāhi "(I profess that) there is no god except God and (I profess that) Muhammad is the Messenger of God." Also, it is said that when dying one should recite this declaration of faith. In Azaan (call to prayer) it is recited. When a person wishes to convert religions they should recite this affirmation and believe in it.[10] Salat Salat is the Islamic prayer.
    [Show full text]
  • Contribution of Zakat for Regional Economic Development
    Contribution of Zakat for Regional Economic Development Agus Purnomo, Galuh Nashrulloh Kartika Majangsari Rofan, Atike Zahra Maulida Universitas Islam Kalimantan MAB Banjarmasin, Adhyaksa Street, Number 2, Kayu Tangi, Banjarmasin City, ZIP Code 70122, Indonesia. Keywords: Zakat; Development; Regional Economy Abstract: Islamic economic development shows a significant increase in Indonesia. State revenue comes from tax payments and zakat payments, therefore these two items can sustain the development of the economic development of the community. Tax and zakat funds if collected and distributed in accordance with sharia principles can help economic growth and the development of infrastructure facilities needed by the Indonesian people. This study discusses the contribution of zakat to regional development in 2015 to 2017. This research is a qualitative research using descriptive analysis. Primary data in this study are data obtained from BAZNAS of South Kalimantan Province in Banjarmasin, while secondary data is obtained from reports on zakat fund collection in 2015-2017, books on zakat, scientific journals, articles and others. Data collection in this study uses interview, observation, literature study and documentation techniques. The results of this study conclude that zakat funds are distributed in the economic, education and health sectors as follows: 1) in 2015 zakat funds amounted to Rp. 665,332,320, the funds were empowered by the community by 44% for economic activities with a nominal amount of Rp. 294,300,000. This activity is in the form of additional business capital. 2) The distribution of education funds has increased from 2015 by 0.45% and in 2016 the contribution of education funds increased by 32.3%.
    [Show full text]
  • A Thousand and One Wives: Investigating the Intellectual History of the Exegesis of Verse Q 4:24
    A THOUSAND AND ONE WIVES: INVESTIGATING THE INTELLECTUAL HISTORY OF THE EXEGESIS OF VERSE Q 4:24 A Dissertation submitted to the Faculty of the Graduate School of Arts and Sciences of Georgetown University in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Arabic and Islamic Studies By Roshan Iqbal, M.Phil. Washington, DC July 15, 2015 Copyright 2015 by Roshan Iqbal All Rights Reserved ii A THOUSAND AND ONE WIVES: INVESTIGATING THE INTELLECTUAL HISTORY OF THE EXEGESIS OF VERSE Q 4:24 Roshan Iqbal, M.Phil. Thesis Adviser: Felicitas Opwis, Ph.D. ABSTRACT A Thousand and One Wives: Investigating the Intellectual History of the Exegesis of Verse 4:24 traces the intellectual legacy of the exegesis of Qur’an 4:24, which is used as the proof text for the permissibility of mut’a (temporary marriage). I ask if the use of verse 4.24 for the permissibility of mut’a marriage is justified within the rules and regulations of Qur’anic hermeneutics. I examine twenty Qur’an commentaries, the chronological span of which extends from the first extant commentary to the present day in three major Islamicate languages. I conclude that doctrinal self-identity, rather than strictly philological analyses, shaped the interpretation of this verse. As Western academia’s first comprehensive work concerning the intellectual history of mut’a marriage and sexual ethics, my work illustrates the power of sectarian influences in how scholars have interpreted verse 4:24. My dissertation is the only work in English that includes a plurality of voices from minor schools (Ibadi, Ashari, Zaidi, and Ismaili) largely neglected by Western scholars, alongside major schools, and draws from all available sub-genres of exegesis.
    [Show full text]
  • Islam and Politics in Tunisia
    Islam and Politics in Tunisia How did the Islamist party Ennahda respond to the rise of Salafism in post-Arab Spring Tunisia and what are possible ex- planatory factors of this reaction? April 2014 Islam and Politics in a Changing Middle East Stéphane Lacroix Rebecca Koch Paris School of© International Affairs M.A. International Security Student ID: 100057683 [email protected] Words: 4,470 © The copyright of this paper remains the property of its author. No part of the content may be repreoduced, published, distributed, copied or stored for public use without written permission of the author. All authorisation requests should be sent to [email protected] Table of Contents 1. Introduction ............................................................................................................. 3 2. Definitions and Theoretical Framework ............................................................... 4 3. Analysis: Ennahda and the Tunisian Salafi movements ...................................... 7 3.1 Ennahda ........................................................................................................................ 7 3.2 Salafism in Tunisia ....................................................................................................... 8 3.3 Reactions of Ennahda to Salafism ................................................................................ 8 4. Discussion ................................................................................................................ 11 5. Conclusion
    [Show full text]
  • Zakat and Khums
    Zakat and Khums Zakat In Arabic, ‘zakat’ means ‘that which purifies’. It is an obligatory donation used to relieve the suffering of others beyond the minimum wealth necessary for survival. Wealth is acceptable, but hand-in-hand with wealth is the duty to share with and support others. The aim of zakat is to purify wealth by limiting the desire for acquisition, and turning excess over to others, with the ultimate aim of pleasing God. In Sura 2.3 we learn that those who live in awareness of God will …: ‘… believe in the Unseen, and maintain the prayer, and spend out of what We have provided for them’ (See al-quran.info/#2:3) A proportion of wealth is given at the end of each year. It can be given to a mosque, which then distributes zakat donations in a systematic way, or to a charity like the National Zakat Foundation. Zakat is given to people in specific need, not just one’s own friends or relations, hence the use of bodies who ensure its proper distribution. Sura 9.60 notes what zakat is to be spent on: ‘Charities are only for the poor and the needy, and those employed to collect them, and those whose hearts are to be reconciled, and for [the freedom of] the slaves and the debtors, and in the way of Allah, and for the traveller. [This is] an ordinance from Allah, and Allah is all-knowing, all-wise’ (See al-quran.info/#9:60) In Sunni Islam Zakat is one of the Five Pillars of Sunni Islam.
    [Show full text]
  • Faith Guides for Higher Education: a Guide to Islam
    islam_cover.qxp 15/08/2007 15:21 Page 1 Faith Guides for Higher Education Islam A Guide to Islam Amjad Hussain and Kate El-Alami Faith Guides for Higher Education A Guide to Islam Amjad Hussain, Kate El-Alami Series editor: Gary R. Bunt Copy editor: Julie Closs Copyright © the Subject Centre for Philosophical and Religious Studies, 2005 (formerly PRS-LTSN) Picture permissions: Page 5: Qur’anic Calligraphy © Aftab Ahmad/Saudi Aramco World/PADIA. Page 7: The Hajj, Mecca © S.M. Amin/Saudi Aramco World/PADIA. Page 9: A stained-glass window by Simon Tretheway © Lydia Sharman Male/Saudi Aramco World/PADIA. Page 11: Illuminated Ottoman Qur’an, 17th century © Dick Doughty/Saudi Aramco World/PADIA. Page 12: Kaaba, Mecca © S.M. Amin/Saudi Aramco World/PADIA. Page 15: Shah Jehan Mosque, Woking © Tor Eigeland/Saudi Aramco World/PADIA. Page 16: Regent’s Park Mosque, London © Tor Eigeland/Saudi Aramco World/PADIA. Published by the Subject Centre for Philosophical and Religious Studies (formerly PRS-LTSN) Higher Education Academy School of Theology and Religious Studies University of Leeds LS2 9JT First Published November 2005 Reprinted July 2007 ISBN 0-9544524-5-3 All rights reserved. Except for quotation of short passages for the purposes of criticism and review, and for use in learning and teaching contexts in UK higher and further education, 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, recording or otherwise, without prior permission of the publisher. While every effort has been made to ensure the accuracy of this publication and the other titles in the series, neither the publisher, series editor, nor authors are responsible for applications and uses of the information contained within.
    [Show full text]
  • Inside the Jihadi Mind Understanding Ideology and Propaganda
    Inside the Jihadi Mind Understanding Ideology and Propaganda EMMA EL-BADAWY MILO COMERFORD PETER WELBY 1 2 Contents Executive Summary 5 Policy Recommendations 9 Introduction 13 Framework for Analysis Values 23 Objectives 35 Conduct 45 Group Identity 53 Scripture and Scholarship How Jihadi Groups Use the Quran and Hadith 63 How Jihadi Groups Make Use of / Reject Scholarship 67 Appendices Methodology 70 Glossary 74 Acknowledgements 76 Note This report was first published in October 2015. The research was carried by the Centre on Religion & Geopolitics. The work of the Centre on Religion & Geopolitics is now carried out by the Tony Blair Institute for Global Change. 3 4 1.0 Executive Summary This report identifies what ideology is shared by ISIS, Jabhat al- Nusra, and al-Qaeda in the Arabian Peninusla, as revealed in their propaganda, in order to inform effective counter-narratives. The ideology of global extremism can only be countered if it is first understood. This combination of theology and political objectives needs to be uprooted through rigorous scrutiny, and sustained intellectual confrontation. After the 9/11 attacks, Osama Bin Laden’s al- Qaeda had approximately 300 militants. ISIS alone has, at a low estimate, 31,000 fighters across Syria 55 and Iraq. Understanding how ideology has driven this Salafi-jihadism is a vital motivating force for extremist phenomenon is essential to containing and defeating violence, and therefore must be countered in order to violent extremism. curb the threat. But violent ideologies do not operate in a vacuum. AIM OF THE REPORT SUMMARY EXECUTIVE A fire requires oxygen to grow.
    [Show full text]