Outline of Annemarie Schimmel's Deciphering the Signs of God: A
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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. -
Explanation of Important Lessons (For Every Muslim)
Explanation of Important Lessons (For Every Muslim) Written by Abdul-Aziz bin Abdullah bin Baz Compiled by Muhammad bin All bin Ibrahim Al-Arfaj Edited by TbtVists yUljib DARUSSALAM Explanation of Important Lessons (For Every Muslim) By Abdul-Aziz bin Abdullah bin Baz Compiled by Muhammad bin Ali bin Ibrahim Al-Arfaj Translated by Darussalam Published by DARUSSALAM Publishers & Distributors Riyadh, Saudi Arabia 1 ALL RIGHTS RESERVED &•>ja>v> A..UJ1 ti^a> **. No part of this book may be reproduced or utilized in any form or by any means, electronic or mechanical, including photocopying and recording or by information storage and retrieval system, without the permission of the publisher. DARUSSALAM First Edition: October 2002 Supervised by: ABDUL MALIK MUJAHID Headquarters: Mobile: 0044-794 730 6706 P.O. Box: 22743, Riyadh 11416, KSA Fax: 0044-208 521 7645 Tel: 00966-1-4033962/4043432 • Darussalam International Publications Fax:00966-1-4021659 Limited, Regent Park Mosque, E-mail: [email protected] 146 Park Road, London NW8 7RG, Website: http://www.dar-us-salam.com Tel: 0044-207 724 3363 Bookshop: Tel: 00966-1-4614483 FRANCE Fax:00966-1-4644945 • Editions & Libairie Essalam Branches & Agents: 135, Bd de Menilmontant 7501 Paris (France) K.S.A. Tel: 01 43 381 956/4483 - Fax 01 43 574431 . Jeddah: Tel & Fax: 00966-2-6807752 Website: http: www.Essalam.com • Al-Khobar: Tel: 00966-3-8692900 E-mail: [email protected] Fax: 00966-3-8691551 AUSTRALIA U.A.E. • Lakemba NSW: ICIS: Ground Floor • Tel: 00971-6-5632623 Fax: 5632624 165-171, Haldon St. PAKISTAN Tel: (61-2) 9758 4040 Fax: 9758 4030 • 50-Lower Mall, Lahore MALAYSIA Tel: 0092-42-7240024 Fax: 7354072 • E&D BOOKS SDN. -
The Islamic Traditions of Cirebon
the islamic traditions of cirebon Ibadat and adat among javanese muslims A. G. Muhaimin Department of Anthropology Division of Society and Environment Research School of Pacific and Asian Studies July 1995 Published by ANU E Press The Australian National University Canberra ACT 0200, Australia Email: [email protected] Web: http://epress.anu.edu.au National Library of Australia Cataloguing-in-Publication entry Muhaimin, Abdul Ghoffir. The Islamic traditions of Cirebon : ibadat and adat among Javanese muslims. Bibliography. ISBN 1 920942 30 0 (pbk.) ISBN 1 920942 31 9 (online) 1. Islam - Indonesia - Cirebon - Rituals. 2. Muslims - Indonesia - Cirebon. 3. Rites and ceremonies - Indonesia - Cirebon. I. Title. 297.5095982 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 by Teresa Prowse Printed by University Printing Services, ANU This edition © 2006 ANU E Press the islamic traditions of cirebon Ibadat and adat among javanese muslims 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 changes that the author may have decided to undertake. In some cases, a few minor editorial revisions have made to the work. The acknowledgements in each of these publications provide information on the supervisors of the thesis and those who contributed to its development. -
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. -
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. -
Islam Sunni and Shi’A Islam Key Beliefs About God Sunni Muslims (Majority) RISALAH: the Prophets • There Is Only ONE God (Monotheism)
Beliefs & Teachings: Islam Sunni and Shi’a Islam Key beliefs about God Sunni Muslims (majority) RISALAH: The Prophets • There is only ONE God (monotheism). The ‘oneness’ Muhammad • See the elected Caliphs as the Prophethood of God is called Tawhid in Arabic Adam Ibrahim • Allah’s final and successors of Muhammad • Muslims call God Allah, which means ‘the one true • Allah appoints greatest prophet • Follow the 6 ‘articles of faith’: God’ particular people to • Created • One of Allah’s • Received the Tawhid, the Day of Judgement, • God cannot be divided and has never had a Son. spread his messages specially by most faithful revelation of the the Prophets, Angels, the • In the Qur’an and the Sunnah, Allah has 99 ‘names’. • These people receive Allah. servants Qur’an E.g the Merciful, the Just, the Almighty… supremacy of Allah’s will and revelation from Allah • Given dominion • Opposed idolatry • A great teacher • Allah is the same God that Jews and Christians the authority of the Qur’an. through his Angels • • A great role-model worship over the earth Risked his life to Shia Muslims (minority) • There are 25 key argue for • A military • Allah has revealed his will through his prophets by Allah • See the Imams (descendants prophets of Allah • The first human monotheism commander • Muslims share many of the beliefs that Jews and • Set up the first of Muhammad) as identified in the to communicate • A great role- Christians have about God E.g. He is the creator, Qur’an, including Muslim community Muhammad’s successors with Allah model eternal, omnipotent, omniscient, etc. -
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. -
Paradise in the Qur'an and the Music of Apocalypse
CHAPTER 6 Paradise in the Quran and the Music of Apocalypse Todd Lawson These people have no grasp of God’s true measure. On the Day of Resurrection, the whole earth will be in His grip. The heavens will be rolled up in His right hand – Glory be to Him! He is far above the partners they ascribe to Him! the Trumpet will be sounded, and everyone in the heavens and earth will fall down senseless except those God spares. It will be sounded once again and they will be on their feet, looking on. The earth will shine with the light of its Lord; the Record of Deeds will be laid open; the prophets and witnesses will be brought in. Fair judgment will be given between them: they will not be wronged and every soul will be repaid in full for what it has done. He knows best what they do. Q 39:67–70 … An apocalypse is a supernatural revelation, which reveals secrets of the heavenly world, on the one hand, and of eschatological judgment on the other. John J. Collins, The Dead Sea Scrolls 150 ∵ The Quran may be distinguished from other scriptures of Abrahamic or ethical monotheistic faith traditions by a number of features. The first of these is the degree to which the subject of revelation (as it happens, the best English trans- lation of the Greek word ἀποκάλυψις / apocalypsis) is central to its form and contents. In this the Quran is unusually self-reflective, a common feature, inci- dentally, of modern and postmodern works of art and literature. -
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. -
MCC Part Time Schools Approved Theology Syllabus (Iman, Ibadat, Akhlaq) Academic Year, 2009-10 Grade: 01 Topic Code Topic Book
MCC Part Time Schools Approved Theology Syllabus (Iman, Ibadat, Akhlaq) Academic year, 2009-10 Grade: 01 Topic Code Topic Book Iman and Ibadaat G01I01 Allah: Only one, creator, kind, loving, other attributes of Allah Islam for younger people G01I02 Allah’s creation: Hills, Mountains, Rivers, Flowers, rain, sun, moon, stars, sky Islam for younger people G01I03 Memorize Kalima Tayyiba with meanings Children’s book of Islam part 1 Islam for younger people G01I04 Memorize Kalima Shahadah with meanings Children’s book of Islam part 1 G01I05 Demonstration of Salat alone and with Jam’at, wudu, takbir, tasbih, adan, iqamah, masjid, Qibla. My coloring book of Salah Akhlaq G01A01 Respect for Allah’s creation: animals, plants and ecology, conservation of natural resources and appreciation of Allah’s bounties 106 G01A02 Cleanliness: Hands, teeth, body, clothes, room 96 G01A03 The use of washroom and washroom etiquettes My little book of Dua G01A04 Assalamu-Alaikum, Wa Alaikum Assalam with meanings My little book of Dua G01A05 Love and respect for parents and elders Islam for younger people MCC Part Time Schools Approved Theology Syllabus (Iman, Ibadat, Akhlaq) Academic year, 2009-10 Grade: 02 Topic Code Topic Book Iman and Ibadaat G02I06 The five pillars of Islam: Ash-Shahadah, Salat, Zakat, Sawm, and Hajj Children’s book of Islam (I) and (II) G02I01 Four names of Allah: Allah, Al-RAb, Al-Rahman, Al-Rahim Worship & Conduct G02I02 Angels of Allah: Jibrail, Michail, Izrail, and Israfil Islam for younger people G02I03 Names of five daily prayers My coloring book of Salah G02I04 Memorize Tashahhud Worship & Conduct G02I08 Demonstration of Salat alone and with Jam’at, wudu, takbir, tasbih, adan, iqamah, masjid, Qibla. -
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. -
If the Qur'an Is God's Speech, How Does God Speak?
ANDREA L STANTON University of Denver IF THE QUR’AN IS GOD’S SPEECH, HOW DOES GOD SPEAK? DIVINE SPEAKING IN CONTEMPORARY MUSLIM DISCOURSE This article presents a case study of how “old”, settled questions about the nature, speech, and embodiment of God, which are today being asked in new formats, and on new platforms, by a broader range of believers, are reviving and energizing “old”, settled debates. This case study focuses on Sunni Islamic theology, and some of what follows is Islam-specific. However, it also connects to more broadly relevant questions about the importance of divine speech, about the prospect of divine irruptions into the contemporary world, about the gendered implications of divine embodiment, and about the use of the Internet as a space for pious questions and religious learning. It begins with a brief introduction of the canonical positions established regarding the idea of the Qur’an as kalam Allah, the Word or Speech of God. It provides an overview of the related debates that rose around the history and impact of the early debates around rationality, or whether human reason was sufficient or even appropriate to use in trying to understand God. These debates connected to arguments about the embodiment of God, and how to interpret Qur’anic passages that anthropomorphized aspects of the divine – arguments that were resolved with a conclusion that became and remained the consensus position for Sunni theology from the early medieval period through the present. It then moves to the present, turning to the now two- decades old phenomenon of online fatwa and religious guidance websites, such as Islam Question and Answer (islamqa.info), Islamonline (islamonline.net), and IslamWeb (islamweb.net), as well as newer sites like Turn To Islam (turntoislam.com).