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Women Living Islam in Post-War and Post-Socialist Bosnia and Herzegovina Emira Ibrahimpasic
University of New Mexico UNM Digital Repository Anthropology ETDs Electronic Theses and Dissertations 7-1-2012 Women Living Islam in Post-War and Post-Socialist Bosnia and Herzegovina Emira Ibrahimpasic Follow this and additional works at: https://digitalrepository.unm.edu/anth_etds Part of the Anthropology Commons Recommended Citation Ibrahimpasic, Emira. "Women Living Islam in Post-War and Post-Socialist Bosnia and Herzegovina." (2012). https://digitalrepository.unm.edu/anth_etds/35 This Dissertation is brought to you for free and open access by the Electronic Theses and Dissertations at UNM Digital Repository. It has been accepted for inclusion in Anthropology ETDs by an authorized administrator of UNM Digital Repository. For more information, please contact [email protected]. Emira Ibrahimpasic Candidate Anthropology Department This dissertation is approved, and it is acceptable in quality and form for publication: Approved by the Dissertation Committee: Carole Nagengast, Ph.D. , Chairperson Louise Lamphere, Ph.D. Melissa Bokovoy, Ph.D. Elissa Helms, Ph.D. i WOMEN LIVING ISLAM IN POST-WAR AND POST-SOCIALIST BOSNIA AND HERZEGOVINA by EMIRA IBRAHIMPASIC B.A. Hamline University, 2002 M.A. University of New Mexico, 2005 DISSERTATION Submitted in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy Anthropology The University of New Mexico Albuquerque, New Mexico ii DEDICATION To the memory of my grandparents Nazila (rođ. Ismailović) Salihović 1917-1996 and Mehmed Salihović 1908-1995 iii ACKNOWLEDGEMENTS Numerous women and men contributed to this dissertation project. I am grateful for all the guidance, help, and support I received from the women I met over the years. At times, when I felt that many of the questions at hand could not be answered, it was my primary informants that provided contacts and suggestions in how to proceed and address the problems. -
In Their Own Words: Voices of Jihad
THE ARTS This PDF document was made available from www.rand.org as CHILD POLICY a public service of the RAND Corporation. CIVIL JUSTICE EDUCATION Jump down to document ENERGY AND ENVIRONMENT 6 HEALTH AND HEALTH CARE INTERNATIONAL AFFAIRS The RAND Corporation is a nonprofit research NATIONAL SECURITY POPULATION AND AGING organization providing objective analysis and PUBLIC SAFETY effective solutions that address the challenges facing SCIENCE AND TECHNOLOGY the public and private sectors around the world. SUBSTANCE ABUSE TERRORISM AND HOMELAND SECURITY Support RAND TRANSPORTATION AND INFRASTRUCTURE Purchase this document WORKFORCE AND WORKPLACE Browse Books & Publications Make a charitable contribution For More Information Visit RAND at www.rand.org Learn more about the RAND Corporation View document details Limited Electronic Distribution Rights This document and trademark(s) contained herein are protected by law as indicated in a notice appearing later in this work. This electronic representation of RAND intellectual property is provided for non-commercial use only. Unauthorized posting of RAND PDFs to a non-RAND Web site is prohibited. RAND PDFs are protected under copyright law. Permission is required from RAND to reproduce, or reuse in another form, any of our research documents for commercial use. For information on reprint and linking permissions, please see RAND Permissions. This product is part of the RAND Corporation monograph series. RAND monographs present major research findings that address the challenges facing the public and private sectors. All RAND monographs undergo rigorous peer review to ensure high standards for research quality and objectivity. in their own words Voices of Jihad compilation and commentary David Aaron Approved for public release; distribution unlimited C O R P O R A T I O N This book results from the RAND Corporation's continuing program of self-initiated research. -
Camel Tails Glossary
Camel Tails Glossary Arabic Spelling : Arabic spelling is strictly phonetic in the English language, as there is no direct correlation of the Arabic alphabet to the English version. Thus you will find such things/places spelled as Mekka, Mecca, Jeddah, Jidda, Jiddah, Mohammad, Muhammad, Osama bin Laden, Usama bin Laden, etc. All are essentially correct, and usually dependent on the source (or physical location) of the information. Earlier spellings (for instance from “The Seven Pillars of Wisdom ” by Lawrence) will have the same locations spelled quite differently, but readily recognizable. Arabic Names : These can get tricky. The last name of an Arabic individual is usually indicative of his tribal origin. For instance: Abdul Aziz al Saud (using the short form), would indicate that his given name is Abdul Aziz of the family of Sa’ud (or more correctly, the tribe of Sa’ud). Essentially, “al ” means “of, ” such that he would be Abdul Aziz of the Sa’ud Tribe. We had one Navy Commander whose name was Ammar al Katani. This means (in its simplest form), Ammar of the Katani Tribe. We initially called him Commander Katani, but were quickly corrected to calling him Commander Ammar (who, if you wish to get specific) comes from the Katani Tribe. Calling Commander Ammar, Commander Katani would equate to calling an American Indian of the Apache Tribe who happened to hold the rank of Captain in the Tribal Police say, Captain Apache! This mistake in Arabic is closely equated to the same faux pas. Occasionally you will see the designation “abu ” in an Arabic name, and this usually means “father of ” or “grandfather of ”. -
Harvard Conference (Re)Presenting American Muslims: Broadening the Conversation Conference Team
Harvard Conference (Re)Presenting American Muslims: Broadening the Conversation Conference Team Host and Co-Convener Co-Convener Alwaleed Islamic Studies Program Institute for Social Policy and at Harvard University: Understanding (ISPU): Dr. Ali Asani Kathryn M. Coughlin Farhan Latif Zeba Iqbal Professor of Indo- Executive Director, Prince Chief Operating Officer ISPU Research Team Muslim and Islamic Alwaleed bin Talal Islamic & Director of Policy Editor and Report Religion and Cultures; Studies Program Impact Author Director, Alwaleed Islamic Studies Program Co-Organizers Facilitators Maria Ebrahimji Hussein Rashid, PhD Nadia Firozvi Asim Rehman Journalist, Consultant, Founder, Islamicate, L3C Attorney in Former President, & Co-Founder, I Speak Washington, DC Muslim Bar Association For Myself Inc. of NY ISPU would like to acknowledge the generous supporters whose contributions made this report possible: Mohamed Elnabtity and Rania Zagho, Jamal Ghani, Mahmoud and Nada Hadidi, Mahmood and Annette Hai, Fasahat Hamzavi and Saba Maroof, Rashid Haq, Raghib Hussain, Mohammed Maaieh and Raniah Jaouni, Khawaja Nimr and Beenish Ikram, Ghulam Qadir and Huda Zenati, Nadia Roumani, Quaid Saifee and Azra Hakimi, Abubakar and Mahwish Sheikh, Haanei Shwehdi and Ilaaf Darrat, Ferras Zeni and Serene Katranji Participants (listed alphabetically) Zain Abdullah, PhD, Shakila Ahmad, Debbie Almontaser Sana Amanat, Shahed Amanullah Saud Anwar, Associate Professor President, Islamic President, Board of Editor, Marvel Founder, Multiple Mayor of Windsor, in the -
Islam Shawn Nelson
May 5 & 12, 2019 Answering World Religions – Islam Shawn Nelson 1. Overview • Islam is the world’s second largest religion o Christians 2.4 billion 31% world population1 o Muslims 1.8 billion 24% world population2 • There are 3.45 million Muslims in United States.3 1 Wikipedia, s.v. “Christian Population Growth,” https://en.wikipedia.org/wiki/Christian_population_growth, 2015 study. Roughly 900 million of this number are Protestants. 2 Wikipedia, s.v. “Islam by Country,” https://en.wikipedia.org/wiki/Islam_by_country, 2015 study. 3 Basheer Mohamed, “New Estimates Show u.s. Muslim Population Continues to Grow,” January 3, 2018, https://www.pewresearch.org/fact-tank/2018/01/03/new-estimates-show-u-s-muslim-population- continues-to-grow/. 1 • Islam is the world’s fastest growing religion (by birth rate). Muslims will likely soon outnumber Christians. 2. Extremism BIG ELEPHANT IN THE ROOM: Some people today are afraid of Muslims because they think all Muslims are terrorists who support holy war (jihad) against non-Muslims. • There are different kinds of Muslims (just like different kinds of Christians).4 • Only a very, very small % of the 1.8 billion Muslims are extremists:5 Name Area Strength Al-Qaeda Afghanistan/Pakistan 300–3,000 Hamas Gaza Strip 16,000+ Hezbollah Lebanon 1,000+ ISIS Syria 15,000–20,000 Taliban Northwest Pakistan 25,000 • There are also extreme Christian sects who carry out acts of violence (e.g., Christian Identity, Eastern Lightning, Lord’s Resistance Army, etc.) The first step to telling them about Jesus is that we can’t be afraid of them! 3. -
Astaghfirullah Alhamdulillah Inshallah
early childhood. This was a new beginning. I had little idea minds to the Truth and to embrace Islam wholeheartedly, of where my journey was taking me, but I was nevertheless without any reservations. glad to be going. Soon after, I was asked to start giving lectures at our teaching The next few months were spent in intense studying. I services. I tried to stay away from frivolous topics and dis- wanted to learn everything at my disposal about Islam. My cussions so as to give a clear and correct view of Islam. My studies were aided by four brothers who helped me greatly: objective was to establish the basics and stay away from the Faheem, Shafiyq, Malk`ilm, and Ismaiyl Shareef, a.k.a. “The different ideologies and fractionalization. Once I began to Minister.” These four were instrumental to my intellectual speak, Allah opened up for me many doors of knowledge and spiritual growth as a Muslim, and I thank Allah every and understanding. I still continued to focus on perfecting my day that He allowed me to cross paths with them. Malk`ilm knowledge of the Arabic language and the Islamic sciences. and Shareef were concerned with studying Arabic. Shafiyq In July 1999, I was transferred to the Beto Unit in Palestine, was into hadeeth (Prophetic traditions), and he never passed Texas to attend another college. As I settled in, I began to teach up the chance to share something with me. Faheem was my Arabic once again but this time at the advanced level. The partner, my confidant, and my biggest supporter. -
A Balkanist in Daghestan: Annotated Notes from the Field Victor A
A Balkanist in Daghestan: Annotated Notes from the Field Victor a. Friedman University of Chicago Introduction and Disclaimer The Republic of Daghestan has received very little attention in the West. Chenciner (1997) is the only full-length account in English based on first-hand visits mostly in the late 1980's and early 1990's. Wixman's (1980) excellent study had to be based entirely on secondary sources, and Bennigsen and Wimbush (1986:146-81 et passim), while quite useful, is basically encyclopedic and somewhat dated. Since Daghestan is still difficult to get to, potentially unstable, and only infrequently visited by Western scholars (mostly linguists), I am offering this account of my recent visit there (16-20 June 1998), modestly supplemented by some published materials. My intent is basically informative and impressionistic, and I do not attempt to give complete coverage to many topics worthy of further research. This account does, however, update some items covered in the aforementioned works and makes some observations on Daghestan with respect to language, identity, the political situation, and a comparison with the another unstable, multi-ethnic, identity construction site, i.e., Balkans, particularly Macedonia. Background Daghestan is the third most populous Republic in the Russian Federation (after Bashkortostan and Tatarstan; Osmanov 1986:24). The northern half of its current territory, consisting of the Nogai steppe and the Kizljar region settled in part by Terek Cossacks, was added in 1922, after the fall of the North Caucasian -
Introduction to Arabic Language
ARABIC LANGUAGE FOR HYDROGRAPHIC DICTIONARY (HD) PRESENTED BY: CAPTAIN/ JUMA AL BUSAIDI H E A D O F OMAN NATIONAL HYDROGRAPHIC OFFICE M O N A C O 27 N O V E M B E R 2018 السﻻم عليكم Al Salam Alaykum Pease be upon You WHO IS AN ARAB? Not = Middle Eastern What are the differences between these two maps? Which is the Middle East, and which is the “Arab World”? There are 260 million Arabs in the Middle East, not all of whom are Muslim. WHAT IS ARABIC? • A Semitic language • Can you name two other Semitic languages? Hebrew Aramaic The most common greeting in all three languages is “Peace upon you.” In Arabic, one says salaam alaykum, in Hebrew shalom aleichem, in Aramaic, shlaam aalookh. Below, the word peace in the three Semitic languages. WHO USES ARABIC? Native Arabic speakers, of course--but the spoken and written languages are very different, and the spoken language varies from country to country. Muslims use Arabic for prayer and recitation of the Quran, even though only 15-20% of Muslims speak Arabic as their native tongue. The Arabic script is used for many languages besides Arabic, just as “Latin” script is used for many languages. MAP OF THE “MUSLIM WORLD” THE QUR’AN AND ARABIC •Muslims see the Qur’an as a “direct quote” from God. •The Qur’an is in exquisitely beautiful Arabic--rhymed prose. •Muslims experience the Qur’an as sound as well as text. SPECIFICATIONS OF ARABIC Generalities – Arabic is a Semitic language. – Written Arabic has 28 letters plus “hamza” which has different forms. -
Glossary of Islam - Wikipedia Glossary of Islam from Wikipedia, the Free Encyclopedia
8/9/2017 Glossary of Islam - Wikipedia Glossary of Islam From Wikipedia, the free encyclopedia The following list consists of notable concepts that are derived from both Islamic and Arab tradition, which are expressed as words in the Arabic language. The main purpose of this list is to disambiguate multiple spellings, to make note of spellings no longer in use for these concepts, to define the concept in one or two lines, to make it easy for one to find and pin down specific concepts, and to provide a guide to unique concepts of Islam all in one place. Separating concepts in Islam from concepts specific to Arab culture, or from the language itself, can be difficult. Many Arabic concepts have an Arabic secular meaning as well as an Islamic meaning. One example is the concept of dawah. Arabic, like all languages, contains words whose meanings differ across various contexts. The word Islam is itself a good example. Arabic is written in its own alphabet, with letters, symbols, and orthographic conventions that do not have exact equivalents in the Latin alphabet (see Arabic alphabet). The following list contains transliterations of Arabic terms and phrases; variations exist, e.g. din instead of deen and aqidah instead of aqeedah. Most items in the list also contain their actual Arabic spelling. Contents : Top · 0–9 · A · B · C · D · E · F · G · H · I · J · K · L · M · N · O · P · Q · R · S · T · U · V · W · X · Y · Z A (for female) (أﻣﺔ) for male) ʾAmah) (ﻋﺒﺪ) ʿAbd servant, worshipper, slave. -
Understanding and Muslim Traditions
Understanding ISLAM and Muslim Traditions An Introduction to the Religious Practices, Celebrations, Festivals, Observances, Beliefs, Folklore, Customs, and Calendar System of the World’s Muslim Communities, Including an Overview of Islamic History and Geography By Tanya Gulevich Foreword by Frederick S. Colby 615 Griswold Street • Detroit, Michigan 48226 Table of Contents Foreword by Frederick S. Colby ...............................................................................17 Preface........................................................................................................................21 Section One: A Brief Introduction to Islam Overview.....................................................................................................................31 THE TEACHINGS OF ISLAM 1 Essential Beliefs and Practices.........................................................................33 Islam ................................................................................................................33 The Five Pillars of Islam .................................................................................34 The First Pillar.............................................................................................34 The Second Pillar.........................................................................................35 The Third Pillar ...........................................................................................37 The Fourth Pillar .........................................................................................37 -
Inshallah: Extensive Flouting of Grice's Maxim of Quality
Asian Social Science; Vol. 11, No. 4; 2015 ISSN 1911-2017 E-ISSN 1911-2025 Published by Canadian Center of Science and Education Inshallah: Extensive Flouting of Grice’s Maxim of Quality Mohammad Issa Mehawesh1 & Abdullah Ahmad Jaradat2 1 Department of English Language and Translation, Zarqa University, Zarqa, Jordan 2 Dept. of English language and Literature, Hashemite University, Zarqa, Jordan Correspondence: Mohammad Issa Mehawesh, Faculty of Arts, Department of English Language and Translation, Zarqa University, PO box 132222, Zarqa 13132, Jordan. Tel: 962-7-9749-2506. E-mail: [email protected] Received: October 29, 2014 Accepted: December 23, 2014 Online Published: January 14, 2015 doi:10.5539/ass.v11n4p319 URL: http://dx.doi.org/10.5539/ass.v11n4p319 Abstract The expression inshallah is one of the most common expressions in daily interactions among Jordanians. The paper assumes that the expression has various non-literal meanings besides the literal one which is an invocation to Allah to enable the speaker to achieve a positive or a negative action. The non-literal meanings, on the other hand, are all cases of flouting Grice’s maxim of quality, whereby the speaker does not mean what the words literally mean; however, the addressee or the hearer can figure out the message intended by the speaker. The paper has found out that the various non-literal meanings inshallah serves are: irony, which a typical means for flouting the maxim of quality, threatening, wonder, yes/ok, prohibition, and wishing. Moreover, the study has found out that the utterances containing the expression inshallah will not give the same meaning after the removal of inshallah. -
The Role of the Ottoman Empire in the First World War
Salve Regina University Digital Commons @ Salve Regina Pell Scholars and Senior Theses Salve's Dissertations and Theses 6-1-2009 The Sick Man’s Last Fight: The Role of the Ottoman Empire in the First World War Henry A. Crouse Salve Regina University, [email protected] Follow this and additional works at: https://digitalcommons.salve.edu/pell_theses Part of the European History Commons, and the Islamic World and Near East History Commons Crouse, Henry A., "The Sick Man’s Last Fight: The Role of the Ottoman Empire in the First World War" (2009). Pell Scholars and Senior Theses. 40. https://digitalcommons.salve.edu/pell_theses/40 This Article is brought to you for free and open access by the Salve's Dissertations and Theses at Digital Commons @ Salve Regina. It has been accepted for inclusion in Pell Scholars and Senior Theses by an authorized administrator of Digital Commons @ Salve Regina. For more information, please contact [email protected]. Crouse 1 The Sick Man’s Last Fight: The Role of the Ottoman Empire in the First World War “O Muslims, know that our Empire is at war with the mortal enemies of Islam: the governments of Muscovy, Britain, and France. The commander of the Faithful summons you to Jihad.” Henry A. Crouse HIS 490-01: Senior Seminar Brother John Buckley, FSC, Ph.D. June 5, 2009 Crouse 2 The Great War in 1914 to 1918 destroyed mighty empires, and created nations from their ashes. Both the Allied and Central Powers had been dominated by powerful empires. The Ottoman Empire, established by the Turks was at one point the largest empire in the world.