The Call to Prayer
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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 -
Women Islamic Scholars, Theological Seminaries.18 Similar to the Muftis, and Judges Are the Great Exception
ISSUE BRIEF 10.02.18 Women as Religious Authorities: What A Forgotten History Means for the Modern Middle East Mirjam Künkler, Ph.D., University of Göttingen Although the history of Islam includes family members of the prophet were numerous examples of women transmitting frequently consulted on questions of Islamic hadith (i.e., sayings of the prophet), writing guidance. This practice was not limited to authoritative scholarly commentaries on the prophet’s family and descendants. As the Quran and religious law, and issuing Islamic scholar Khaled Abou El Fadl notes, fatwas (rulings on questions of Islamic law), “certain families from Damascus, Cairo, and women rarely perform such actions today. Baghdad made a virtual tradition of training Most Muslim countries, including those in female transmitters and narrators, and… the Middle East, do not allow women to these female scholars regularly trained serve as judges in Islamic courts. Likewise, and certified male and female jurists and few congregations would turn to women therefore played a major contributing role for advice on matters of Islamic law, or in the preservation and transmission of invite women to lead prayer or deliver the Islamic traditions.”1 sermon (khutba). Women’s role in transmitting hadiths For decades, Sudan and Indonesia were was modeled after ‘A’ishah, the prophet’s the only countries that permitted female youngest wife, who had been such a prolific judges to render decisions on the basis of transmitter that Muhammad is said to have the Quran and hadiths (which are usually told followers they would receive “half their conceived as a male prerogative only). -
BILAL, the FIRST MUEZZIN a MUSLIM STORY Key Ideas
BILAL, THE FIRST MUEZZIN A MUSLIM STORY Key Ideas: Islam, the call to prayer, courage Bilal stood on top of the Ka’aba in Mecca. It had been a difficult and dangerous thing to do, but he had a far more important task to complete. He filled his lungs with as much air as he could, then used his deep and powerful voice to call faithful Muslims to prayer. Allah is the greatest. I bear witness that there is no god but Allah. I bear witness that Muhammad is Allah’s messenger. Come to prayer. Come to salvation. There is no God but Allah. Even Bilal could not believe how his life had changed to bring him to this point. Bilal was born in Arabia, but he was a slave. His parents had been black Africans who had also lived as slaves, so their son had to be a slave too. When he was old enough, he was taken to the market place and sold to a new master. Umaya owned Bilal. He was a merchant, who made a good living from selling idols in Mecca. He had a number of slaves, and treated them badly, for slaves were cheap, and Umaya had plenty of money. When the merchant heard Muhammad teaching about one god, Allah, he was angry. He might lose money. But when he heard Muhammad say that all people were equal, like the teeth in a comb, he was furious. No slave was equal to him. The merchant decided to test Muhammad’s teachings. He ordered Bilal to strike one of the Prophet’s companions, firmly believing that a slave would not disobey his master. -
ALI RIZA DEMIRCAN.Indd
INDEX FOREWORD CHAPTER ONE: SEXUAL EDUCATION IS FARD (MANDATORY) CHAPTER TWO: SEXUAL LIFE IS PART OF A LIFE OF WORSHIP CHAPTER THREE: SEXUALITY AND THE ISLAMIC REALITY, WHICH PRESIDES OVER SEXUAL LIFE CHAPTER FOUR: IT IS FORBIDDEN TO ABANDON SEXUAL LIFE CHAPTER FIVE: MARRIAGE IS AN INNATE NEED AND RELIGIOUS OBLIGATION CHAPTER SIX: THE ROLES OF SEXUAL PLEASURE CHAPTER SEVEN: SEXUAL PROHIBITIONS BETWEEN SPOUSES AND EXPIATION FOR HARAM BEHAVIOR CHAPTHER EIGHT: GUIDING RULES ON SEXUAL RELATIONS IN MARRIAGE AND GHUSL CHAPTHER NINE: SEXUAL DEFECTS, ILLNESSES, AND OTHER ISSUES THAT INVALIDATE MARRIAGE CHAPTER TEN: SEXUAL ISSUES IN MARRIAGE, DIVORCE, AND IDDAH CHAPTER ELEVEN: JEALOUSY CHAPTER TWELVE: HARAM SEXUAL ACTS CHAPTER THIRTEEN: PENALTIES FOR SEXUAL CRIMES CHAPTER FOURTEEN: POLYGAMY (Ta’addud Al-Zawajat) CHAPTER FIFTEEN: PROPHET MUHAMMAD’S MARRIAGES CHAPTER SIXTEEN: Concubines and Their Sexual Exploitation CHAPTER SEVENTEEN: SEXUAL LIFE IN HEAVEN ABBREVIATIONS: BIBLIOGRAPHY: ABOUT THE AUTHOR: 2 ABBREVIATIONS: Ibid. : (Latin, short for ibidem, meaning the same place) Avnul-Mabud: Avnul-Mabud SHerh-u Sunen-i Ebi Davud B. Meram : Buluğul-Meram min Edilletil-Ahkam El- Jami’us Sagir: el-Jamius-Sagir Fi Ehadisil-Beshirin-Nezir. Et-Tac: et-Tac el-Camiu lil-Usul Fi Ehadisir Resul. Feyzul Kadir: Faidul-Qadir Sherhul-Camius-Sagir. Hn: Hadith Number. Husnul-Ustevi: Husnul-Usveti Bima Sebete Minellahi ve Resulihi Fin-Nisveti. H. İ. ve İ.F. Kamusu: Hukuk-u Islamiyye ve Istilahat-i Fikhiyye Dictionary Ibn-i Mace: Sunnen-i Ibn-i Mace. I.Kesir : Tefsirul-Kur’anil-Azim. B. : Book K. Hafa : Kesful Hafa ve Muzlul-Iibas Ammeshtehere Minel-Ehadisi Ala Elsinetin Nasi. M. -
Struggling Against Stereotypes
Islam Struggling Against Stereotypes Struggling Against Stereotypes Summary: The American media, including television programs, films, and newspapers, propagated negative portrayals of Islam and presented anti-Muslim rhetoric uncritically even before 9/11, though the issue intensified after the U.S. declared its “Global War on Terror.” Muslim individuals—and non-Muslims mistaken for Muslims—experience discrimination, harassment, and physical attacks, while mosques and Islamic centers are often vandalized. In the wake of hate attacks, Muslim organizations like the Islamic Circle of North America, the Council of American-Islamic Relations, the American Muslim Council, various mosque and Muslim media often utilize different outlets (open houses, pamphlets, call centers, TV series) to address stereotypes. One of the most widely discussed issues in the U.S. Muslim community is the negative image of Islam in the American media, an issue that was cause for concern even before 9/11. While appeals to the media for accuracy and fairness continue, newspaper headlines regularly print the words “Islam” and “Muslim” next to words like “fanatic,” “fundamentalist,” “militant,” “terrorist,” and “violence.” Uses of the term “jihad” in television programs and films are also illustrative. As a pamphlet for the media published by the American Muslim Council explains, the word jihad “is more accurately translated as ‘exertion of effort,’ not ‘holy war.’ The Prophet Muhammad said that the highest form of jihad is the personal struggle to make oneself a better Muslim.” Events such as the Iranian revolution of 1979 and the subsequent hostage crisis, the Gulf War, and, most significantly, 9/11 and the “Global War on Terror” that followed, have received enormous press coverage as evidence of “Islamic fundamentalism.” American Muslims often ask why a small group of extremists, whose terrorist actions violate the central principles of Islam, should determine the public image of the entire Muslim community. -
Saudi Publications on Hate Ideology Invade American Mosques
SAUDI PUBLICATIONS ON HATE IDEOLOGY INVADE AMERICAN MOSQUES _______________________________________________________________________ Center for Religious Freedom Freedom House 2 Copyright © 2005 by Freedom House Published by the Center for Religious Freedom Printed in the United States of America. All rights reserved. No part of this publication may be used or reproduced in any manner without the written permission of Freedom House, except in the case of brief quotations embodied in critical articles and reviews. Center for Religious Freedom Freedom House 1319 18th Street, NW Washington, DC 20036 Phone: 202-296-5101 Fax: 202-296-5078 Website: www.freedomhouse.org/religion ABOUT THE CENTER FOR RELIGIOUS FREEDOM The CENTER FOR RELIGIOUS FREEDOM is a division of Freedom House. Founded more than sixty years ago by Eleanor Roosevelt, Wendell Willkie, and other Americans concerned with the mounting threats to peace and democracy, Freedom House has been a vigorous proponent of democratic values and a steadfast opponent of dictatorship of the far left and the far right. Its Center for Religious Freedom defends against religious persecution of all groups throughout the world. It insists that U.S foreign policy defend those persecuted for their religion or beliefs around the world, and advocates the right to religious freedom for every individual. Since its inception in 1986, the Center, under the leadership of human rights lawyer Nina Shea, has reported on the religious persecution of individuals and groups abroad and undertaken advocacy on their behalf in the media, Congress, State Department, and the White House. It also sponsors investigative field missions. Freedom House is a 501(c)3 organization, headquartered in New York City. -