Religious Studies - How Do Beliefs Impact Muslims? Year 7 Term 6

Total Page:16

File Type:pdf, Size:1020Kb

Religious Studies - How Do Beliefs Impact Muslims? Year 7 Term 6 Religious Studies - How do beliefs impact Muslims? Year 7 Term 6 Eid Key Terms Islamic Dress for Women Eid ul-Adha celebrates the time when Ibrahim Can Muslim women choose? had a dream which he believed was a message Qur’an Islamic holy book. from Allah, asking him to sacrifice his son Isma'il In Islam, women are given the choice with whatever attire (clothing) as an act of obedience to God. The devil Eid ul-Adha they want to wear, but are required to dress modestly. Modesty means tempted Ibrahim by saying he should disobey to not dress in a way which emphasises the physical body. Different Allah and spare his son. As Ibrahim was about to kill his son, Allah stopped him and gave him a Mosque A place of worship for Muslims. Muslim women have different interpretations of what this means and so lamb to sacrifice instead. may dress differently. Some choose to wear one of the head coverings below, whereas some Muslim women choose not to wear anything. Eid ul-Fitr is also known as 'The Feast of Masjid Arabic word for mosque. Breaking the Fast' and is celebrated by Muslims worldwide to mark the end of Ramadan. Muslims Islamic Dress for Women - Hijab are also thanking Allah for the Qur'an, which was Eid ul-Fitr for the strength Allah has given them to keep self Imam Muslim prayer leader. -control throughout the month of fasting. If necessary, they will ask Allah for forgiveness if Hijab is an Arabic word meaning barrier they failed to keep the fast at any point. or partition. A hijab is the name of the Prayer An act of worship. headscarf worn by Muslim women. They come in a variety of styles and colours. In the UK, most women wear the hijab to Halal and Haram Foods cover their heads and necks, but their A day or period of celebration, typically for Festival faces will be visible Halal – something allowed or permitted. religious reasons. Meat will be labelled with a halal logo to show Muslims it has been killed in a Islamic Dress for Women - Burqa certain way. Solar Calendar A calendar based on the sun. Halal Examples of Halal food include: All vegetables Special prayers have been said when the Lunar Calendar A calendar based on the moon. A burqa covers a woman's face and animal was killed (halal meat) body entirely. It is made from one piece Lamb, cattle, chicken, turkey of cloth. Women are able to see through Fish and Seafood A substance made from the skin and bones a mesh panel sewn into the front of the Gelatin of animals used in food – usually from pigs garment Haram – something which is forbidden. unless stated otherwise. Dressing in a way which doesn’t emphasise Examples of Haram food include: Modest The meat of any dead animal which died or reveal the body. Islamic Dress for Women - Niqab Haram on its own No predator animals Laws that come from the Qur’an. This is state Blood (e.g. black pudding) Sharia Law law in some countries e.g. Saudi Arabia, Any meat from pigs Pakistan, Afghanistan and Yemen. Alcohol The niqab is a face veil. When wearing Fiqh The human understanding of Sharia. the niqab, Muslim women will also wear Trinity TV a headscarf to cover their heads. For more help, visit Trinity TV and watch the following videos: Ramadan A month of fasting. Trinity TV > Year 7 > Religious Studies > KO > Term 6 How do beliefs impact Muslims today? – The Big Picture Continuing with Islam, after understanding the You will firstly explore the significance of the You will then begin to explore different fundamental beliefs of Islam you will begin to mosque within Islam. Although you will festivals that take place within Islam. look at how these beliefs really affect Muslims already be confident in what a mosque is, you Throughout primary school, it is likely that you in their everyday life. You will apply will explore some of the different activities that may have heard of festivals such as ‘Eid’. knowledge that you have understood in the take place within a mosque – that are However, you will now develop this further, to previous unit, including information on the extremely distant from media accounts – in look at five different festivals celebrated within ‘Five Pillars of Islam’ as well as beginning to order to assess whether a mosque is simply a Islam and how these link to the pillars ‘Hajj’ grasp new concepts. You will explore how place of prayer, or whether it has a deeper and ‘Sawm’. You will also explore how these beliefs impact different Muslims significance within the different Muslims both in differently, depending on their Muslim community in the the UK and worldwide interpretation of scripture and UK. In particular, you will have different approaches their geographical location look at an example of a to each of these worldwide. local mosque in Bradford festivals. and explore the services that they provide. The next lesson will explore a well-spoken, Furthermore, in line with the teachings around The final section of the unit will be exploring but poorly understood topic – the rules of ‘halal’ and ‘haram’ actions, you will then begin another controversial issue, Sharia Law. This Islamic food laws. You will define the key to explore the principle of modesty with will develop your understanding of the origins terms ‘halal’ and ‘haram’ and use the food particular regard for Islamic dress for women. or Sharia law and some of the more severe laws associated with these key terms to You will identify the different types of Islamic punishments associated with sharia. determine which foods are allowed to be dress, as well as exploring contemporary However, the main focus will be upon eaten by Muslims and which foods are issues around why some people are against ensuring that you understand that sharia is forbidden. This will allow you to evaluate how Muslim women dressing in a particular way. subject to interpretation and is not perfect, these Islamic food laws affects the lives of hence why it differs between countries. Muslims in modern day Britain, as well as the Furthermore, you will explore the extensive actions that they must take to ensure that they conditions that must be are not breaking any of in place before sharia these laws. punishments can be conducted. .
Recommended publications
  • Human Rights of Women Wearing the Veil in Western Europe
    Human Rights of Women Wearing the Veil in Western Europe Research Paper I. Introduction The present paper analyses legislation, policies, and case-law surrounding religious attire in a number of countries in Western Europe and how they affect the human rights of women and girls who wear the veil in Western Europe. It also more broadly analyses discrimination and violence experienced by women wearing the veil in Europe learning from their own voice. Throughout the paper, the terminology ‘veil’ is used to refer to a variety of religious attire worn mostly, but not exclusively, by Muslim women. There are different types of clothing that cover the body. This research is focused on manifestations of veils that are the subject of regulation in several Western European Countries. They include the hijab (a piece of clothing that covers the head and neck, but not the face), niqab (a piece of clothing that covers the face, where only the eyes are visible), burqa (a piece of clothing that covers both the face and eyes), jilbab (a loose piece of clothing that covers the body from head to toe), or abaya, kaftan, kebaya (a loose, often black, full body cover overcoat). The head and body covers are often combined. In several countries, some of these clothing are based on traditional costumes rather than religion and are often worn by rural communities in the countries of origins. The paper also uses the terminology ‘full-face veil’ or ‘face-covering veil’ to refer to both niqab and burqa. Furthermore, it refers to burkini, a swimsuit that covers the body from head to ankles, completed by a dress.
    [Show full text]
  • Outline of Annemarie Schimmel's Deciphering the Signs of God: A
    Outline of Annemarie Schimmel’s Deciphering the Signs of God: A Phenomenological Approach to Islam 1 I Sacred Aspects of Nature and Culture 2 Inanimate Nature 2 Stones and rocks 3 Gems 4 Mountains 5 Earth and dust 6 Water 6 Springs and fountains 7 Water of life 7 Ocean, waves and foam 8 Rain 9 Deluge (flood) 9 Rivers 10 Fire 10 Burning Bush on Mount Sinai 11 Candles 11 Lightning and thunder 11 Wind 12 Light 13 Sun 14 Moon 15 Stars 16 Planets 16 Sky 16 Colours 17 Plants and Animals 17 Trees 20 Gardens 20 Plants and flowers 20 Wild rue, roses (gul), violets, tulips 21 Animals 21 Animal skin 22 Pigs and pork 22 Gnats 22 Bees 22 Ants 23 Spiders 23 Moths 23 Cows 23 Lions 24 Cats 24 Dogs 24 Camels 24 Donkeys 25 Horses 25 Buraq (from the Mi’raj) 25 Serpents, snakes and dragons 26 Birds 26 Soul birds 26 Nightingales (bulbul) 26 Falcons 26 Doves 26 Storks 27 Roosters 27 Peacocks 27 Parrots 27 Swans and ganders 27 Hoopoe (hudhud) 28 Crows and ravens 28 Mythical birds (Huma, ‘Anqa, Simurgh) 28 Kindness to animals 28 Eschatological peace (the lion and the lamb) 29 Man-made Objects 29 Swords, weapons and armour 30 Rods and wands 30 Flags and banners 31 Mirrors 33 Idols 33 Coins 33 Paintings and pictures 35 Woven fabrics (tomb-covers) 36 Garments, clothes 37 Ihram (pilgrimage dress) 37 Hijab, Burqa (veil) 38 Headgear (taj, turbans) 39 Garments, robes and hems as a metaphor 41 Notes 47 II Sacred Space and Time 48 Sacred Space 48 Caves 49 Houses 50 Thresholds 50 Doors and gates (bab) 51 High and low seats (throne vs.
    [Show full text]
  • 48 Ruitenberg.Pm7
    292 How to Do Things with Headscarves How to Do Things with Headscarves: A Discursive and Meta-Discursive Analysis1 Claudia W. Ruitenberg University of British Columbia I thank Sharon Todd for the opportunity to discuss the important topic of sartorial censorship and, more specifically, the censorship of the wearing of khimars, jilbabs, niqabs, chadors, and burqas by Muslim girls and women in educational contexts. I generally agree with Todd’s arguments that gender is not merely an additional feature, but integral to the debate over religious symbols in the public sphere, and that this debate ought to be approached from an understanding of culture as gendered, ambiguous, unstable, and multiple. The focus of my response, therefore, will be the metadiscourse in which Todd’s paper participates: the discourse about the sartorial discourse of Muslim girls and women in educational contexts. Todd considers gender a cultural construct and positions herself in discursive theories of gender put forward by theorists such as Judith Butler. I will stay within that discursive theoretical perspective, and consider the wearing of head, face, and body covers such as the khimar, niqab, and burqa as discursive acts. Where the wearing of clothing and symbols on the body is perhaps not a language in the narrow sense, it certainly is discourse, where discourse is understood as speech, writing, and other semiotic practices that do not merely represent the world, but also produce effects in the world. A law that makes wearing a khimar, burqa, or other form of head, face, or body cover illegal in the context of public schools is thus a law that makes certain discursive acts illegal in the context of public schools: it is a form of censorship in educational contexts.
    [Show full text]
  • The Healthcare Provider's Guide to Islamic Religious Practices
    The Healthcare Provider’s Guide to Islamic Religious Practices About CAIR The Council on American-Islamic Relations (CAIR) is the largest American Muslim civil rights and advocacy organization in the United States. Its mission is to enhance understanding of Islam, protect civil rights, promote justice, and empower American Muslims. CAIR-California is the organization’s largest and oldest chapter, with offices in the Greater Los Angeles Area, the Sacramento Valley, San Diego, and the San Francisco Bay Area. According to demographers, Islam is the world’s second largest faith, with more than 1.6 billion adherents worldwide. It is the fastest-growing religion in the U.S., with one of the most diverse and dynamic communities, representing a variety of ethnic backgrounds, languages, and nationalities. Muslims are adding a new factor in the increasingly diverse character of patients in the health care system. The information in this booklet is designed to assist health care providers in developing policies and procedures aimed at the delivery of culturally competent patient care and to serve as a guide for the accommodation of the sincerely-held religious beliefs of some Muslim patients. It is intended as a general outline of religious practices and beliefs; individual applications of these observances may vary. Disclaimer: The materials contained herein are not intended to, and do not constitute legal advice. Readers should not act on the information provided without seeking professional legal counsel. Neither transmission nor receipt of these materials creates an attorney- client relationship between the author and the receiver. The information contained in this booklet is designed to educate healthcare providers about the sincerely-held and/or religiously mandated practices/beliefs of Muslim patients, which will assist providers in delivering culturally competent and effective patient care.
    [Show full text]
  • The Healthcare Provider's Guide to Islamic Religious Practices
    The Healthcare Provider’s Guide to Islamic Religious Practices According to demographers, Islam is the world’s second largest faith, with more than 1.6 billion adherents worldwide. It is the fastest-growing religion in the U.S., with one of the most diverse and dynamic communities, representing a variety of ethnic backgrounds, languages, and nationalities. Muslims are adding a new factor in the increasingly diverse character of patients in the health care system. The information in this booklet is designed to assist health care providers in developing policies and procedures aimed at the delivery of culturally competent patient care and to serve as guide for the accommodation of religiously mandated practices of Muslim patients. It is intended as a general outline of religious practices and beliefs; individual applications of these observances may vary. 1 Glossary of Muslim Terms Adhan (ad-HAN): Call to prayer Allah (al-AH): Arabic word for God Eid (EED): A major religious holiday Halal (Hah-LAAL): Permissible by Islamic law Hijab (Hee-JAAB): Clothing Muslim women wear in public; generally loose fitting and includes a head covering Imam (ee-MAAM): Religious leader of a Muslim community Janazah (jeh-NAA-sah): Funeral Jum’ah (JOO-mah): Weekly congregational prayer on Fridays Kufi (KOO-fee): cap worn by some Muslim men Qur’an (Qur-AAN): Islam’s revealed scripture, sometimes spelled Koran Ramadan (RAHM-a-daan): The month of fasting; period marked by abstaining from consumption of food and drink from sunup to sunset and and by increased prayer and charity Tayammum (tey-UHM-mum): ritual cleansing before prayer that does not require water Wudu (WOO-doo): ritual ablution or washing before daily prayer Muslim View of Illness and Treatment Muslims consider illness, like other life events, as a test from God, and often respond with patience and prayers.
    [Show full text]
  • The Burqa Ban in France and Its Potential Implications on Islamic Terrorism
    Walden University ScholarWorks Walden Dissertations and Doctoral Studies Walden Dissertations and Doctoral Studies Collection 2015 The urB qa Ban in France and Its Potential Implications on Islamic Terrorism Ifeanyi Valentine Madu Walden University Follow this and additional works at: https://scholarworks.waldenu.edu/dissertations Part of the Public Administration Commons, and the Public Policy Commons This Dissertation is brought to you for free and open access by the Walden Dissertations and Doctoral Studies Collection at ScholarWorks. It has been accepted for inclusion in Walden Dissertations and Doctoral Studies by an authorized administrator of ScholarWorks. For more information, please contact [email protected]. Walden University College of Social and Behavioral Sciences This is to certify that the doctoral dissertation by Ifeanyi Madu has been found to be complete and satisfactory in all respects, and that any and all revisions required by the review committee have been made. Review Committee Dr. Lori Demeter, Committee Chairperson, Public Policy and Administration Faculty Dr. Jason Lum, Committee Member, Public Policy and Administration Faculty Dr. Anthony Fleming, University Reviewer, Public Policy and Administration Faculty Chief Academic Officer Eric Riedel, Ph.D. Walden University 2015 Abstract The Burqa Ban in France and Its Potential Implications on Islamic Terrorism by Ifeanyi V. Madu MA, Morgan State University, 2008 BA, Abia State University, 1996 Dissertation Submitted in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy Public Policy and Administration Walden University June 2015 Abstract Islamic terrorism has become a global problem which has resulted in human, social, political, and economic costs. Many Islamic terrorist organizations have focused their attacks on the West and its interests.
    [Show full text]
  • Rebutting the Ban the Burqa Rhetoric: a Critical Analysis of the Arguments for a Ban on the Islamic Face Veil in Australia
    Renae Barker* REBUTTING THE BAN THE BURQA RHETORIC: A CRITICAL ANALYSIS OF THE ARGUMENTS FOR A BAN ON THE ISLAMIC FACE VEIL IN AUSTRALIA ABSTRACT The re-emergence of the ban the burqa campaign in Australia and the short-lived Commonwealth parliamentary ban on the wearing of face coverings in Parliament House highlight the ongoing hysteria surround- ing the veil and the dangers of responding to that hysteria. This article critically examines the arguments put forward in support of a ban on the burqa. Arguments examined include that the wearing of a full face veil is not a religious requirement in Islam, that the veil is oppressive to women, that it is un-Australian, that the veil poses a security risk, that a ban is necessary for facial identification and that banning the veil is consistent with Australian society’s treatment of other forms of face covering. The article concludes that these arguments do not provide a justification for a ban in Australia, either alone or in concert. Further, it demonstrates that many of the arguments put forward in support of a ban are counterpro- ductive and contradictory. It argues that instead Australia should strive to identify where limited restrictions may be necessary and that any restric- tions on the wearing of the face veil should be as minimally invasive as possible. I INTRODUCTION n the wake of the rise of the terrorist organisation Islamic State (IS),1 Muslims around the world have become the target of vitriol by private individuals, Ipublic officials and states.2 Similar reactions were seen in the aftermath of the * BEc LLB (Murd), PhD (UWA), Lecturer, University of Western Australia Faculty of Law, Honorary Research Fellow Centre for Muslims States and Societies.
    [Show full text]
  • Additional Information on the Veil
    What is the ‘Hijab’? Hijab is referred to by various names, including ‘veil’ or ‘headscarf’. There are various styles of hijab that are also referred to by different names (such as niqab, chador, etc.). In many cases, the wearing of a headscarf is often accompanied by the wearing of loose- fitting, non-revealing clothing, also referred to as hijab. While hijab is commonly associated with women, Muslim men also sometimes wear a head covering as a means of showing modesty. Additionally, Christian and Jewish women in some traditions wear a headscarf as a cultural practice or commitment to modesty or piety, though it is not called ‘hijab’ in these traditions. Photo: Cyclones, Todd Drake: Esse Quam Videri Muslim Self Portraits Why do Women wear Hijab? Muslim women choose to wear the hijab or other coverings for a variety of reasons. Some women wear the hijab because they believe that God has instructed women to wear it as a sign of modesty. For these women, wearing hijab is a personal choice that is made after puberty and is intended to reflect their personal devotion to God. While some Muslim women do not perceive the hijab to be obligatory to their faith, other Muslim women wear the hijab as a means of visibly expressing their Muslim identity. In the United States, especially since 9/11, the hijab is perceived to be synonymous with Islam. Some Muslim women choose to wear the hijab to declare their Islamic identity and provide witness of their faith. While most Muslim women wear the hijab for religious reasons, there are other Arab or Muslim women who choose to wear the hijab as an expression of their cultural identity.
    [Show full text]
  • Islam: Need to Know for Educators
    Islam: Need to Know for Educators Importance of Education The first verses of the Quran began with the word...read. "Read. Read in the name of thy Lord who created; Allah created the human being from blood clot. Read in the name of thy Lord who taught by the pen: Allah taught the human being what he did not know." (96: 1-5). Worship Islam is monotheistic. Muslims pray 5 times each day. Holy day is Friday. A mosque is a place of worship. An imam is a religious leader. Muslims wash before they pray. Muslims believe in one God, Allah. Women cover their hair during Allah is a deity who is too great to be prayer. depicted, so there are no pictures of God in Islam as there are in other religions. Instead, homes and mosques may have words praising Allah posted (above). Holy Text The Quran, or Koran, is the Islamic sacred book, believed to Food be the word of God, dictated to Muslims don't eat pork or the Prophet Muhammed by the any pork products. It is angel Gabriel. It was originally considered haram, or written in Arabic. unlawful. Halal refers to food and drink that is permissable for Muslims. The Five Pillars of Islam 1. Faith: A testament of faith that Allah is the only one true God and no others should be worshiped; also, that Muhammed is God's messenger. 2. Prayer: Muslims pray five times each day, facing Mecca, at dawn, noon, mid-afternoon, sunset, and night. 3. Charity: Money should be set aside and given to those in need.
    [Show full text]
  • A Sign of Oppression Or of Identity?
    In and On Score each statement 1-10 depending on how much you agree. 1= don’t agree at all 10= agree fully Starter- quiz Can you guess which religion these people belong to based on their clothing? (there are 8 in total) 1) 2) 3) 4) 5) 6) 7) 8) 1) Islam (this lady is a Muslim wearing a head scarf) 2) Christianity (this is a Catholic nun wearing a habit) 3) Islam (this is a burqa worn by some Muslim women) 4) Christianity (WWJD is a motto that stands for ‘what would Jesus do?’) 5) Usually Hinduism but accept Islam. (The bindi is a fashion in India). 6) Judaism (this is a kippah worn by Jewish men and boys). 7) Sikhism (this man is wearing a turban). 8) Judaism (this is an Orthodox Jewish man). Literacy focus RE Skills focus Reading for recall Communication How can we identify religious people? Begin to EVALUATE the wearing of face veils. Give reasons why DIFFERENT items are worn by Muslim women. DESCRIBE the main items of traditional clothing worn by Muslim women. Traditional female Muslim clothing Sometimes it is difficult to tell if someone is religious just by looking at them, but many female Muslims mark their identity by what they wear. We are going to find out about the 3 most recognisable items of clothing. Choose one person from your group to go into the corridor and try to remember as much as possible from the information on the walls. When they come back in you must all take brief notes about the items of clothing.
    [Show full text]
  • Philosophical and Physiological Meaning of the Burqa, the Hijab, Etc
    Clothes Are Transparent Noga Arikha Picture silhouettes covered up in long garments running away from riot police in full gear. It is no cinematic invention. On April 11th 2011, the French government enacted a law that specifically bans Muslim women from wearing, anywhere in public, a full covering: a niqab - a face veil, usually worn with a hijab or headscarf - or a burqa - which covers the entire body and the face. The law was enacted partly in the name of national security, since anyone can hide beneath a burqa. And the running silhouettes were women in burqah. The law came on the heels of an earlier and broader one, enacted in 2004, that forbids the wearing of any religious symbols in state schools, whether these are a discreet Muslim hijab, a Jewish headdress such as a yarmulke , or large Christian crosses. Both bans have given rise to heated debate, inside and outside this proudly secular country. Those who defend the bans argue that in a secular, liberal democracy, it is vital to preserve public spaces from the expression of religious piety. In the case of the latest ban, they say that in a country where the principle of equality is an enshrined right, one cannot let women wear the signs of subservience to men,.Those who attack these bans decry the ban as discriminating against Muslims. They are uneasy about the state taking issue with those who wear their religion on their heads; they argue that liberty is as important as equality, that one must remain free to choose one’s dress, and that the freedom to choose to be hidden from view, enclosed by a piece of fabric, is an enshrined right as well.
    [Show full text]
  • Appendix 2: Human Rights Watch Work on Headscarf Bans and Requirements in Other Countries
    Appendix 2: Human Rights Watch Work on Headscarf Bans and Requirements in Other Countries Human Rights Watch has reported on laws and policies requiring that women and girls wear headscarves or veils, or banning the wearing of such clothing, in a number of countries over the past two decades, documenting the impact on affected individuals. Human Rights Watch opposes both forced veiling and blanket or disproportionate bans on the wearing of religious dress as discriminatory interference with basic rights and has repeatedly criticized governments, such as Iran, and de facto authorities like the Islamic State (also known as ISIS), for excessive regulation of dress codes. In China, the authorities have long imposed pervasive restrictions on peaceful religious practice nationally and particularly in Xinjiang, the latter bans any form of appearance—including facial hair and niqab—that is interpreted to “whip up religious fanaticism, [and] disseminate religious extremist ideologies.229” In 2010, France enacted a national law banning the wearing of full-face veils anywhere in public. In Germany, in 2004, several local governments banned teachers and civil servants from wearing headscarves at work, but those rules were overturned. Below are examples of laws on religious clothing in several countries. Chechnya Starting in 2006, Chechen authorities launched a quasi-official “virtue campaign” for women and girls, which included imposition of an Islamic dress code. Despite the absence of any legal basis for doing so, Chechen authorities prohibited women from working in the public sector and entering governmental buildings if they do not wear hijabs. Education authorities required female students to wear hijabs in schools and universities.
    [Show full text]