DOCSLIB.ORG

MULTICULTURAL ASPECTS of the MOSQUES in BANGKOK Adis Idris

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
MULTICULTURAL ASPECTS of the MOSQUES in BANGKOK Adis Idris MULTICULTURAL Identity and 4) Fundamentalism and Quest ASPECTS OF THE for New Style. MOSQUES IN BANGKOK Introduction 1 Adis Idris Raksamani Muslims regard mosques as the secular and religious center of society, as seen in the Quran. Like any Muslim community Abstract around the world, the most important thing for a Muslim community settling in This study is focused on the cultural Bangkok is to construct a mosque as a aspects of the mosques in Bangkok which place for Ibadat ‘God worship’. Islamic were influenced from the multicultural belief encompasses the full range of background of Muslims from Persia, secular and religious society in a holistic India, Arab, Cham, Java, and Malaysia. unity. Thus, mosques are regarded not only as the religious center but as a The critical factors such as the ethnic community center for Muslims to practice group, Bangkok urban culture, and their daily life in accordance with God’s Islamic culture, local and foreign commands. architectural character along with the history of multicultural group of Muslims “O you who have believed, when in Bangkok have been studied through the the adhan is called for the prayer architectural character of the mosques in on the day of Jumu’ah (Friday), Bangkok. The data collected from 172 then proceed to the remembrance mosques have been categorized to be of Allah and leave trade. That is analyzed along the developing process better for you, if you only knew. through the chronology. And when the prayer has been concluded, disperse within the The information from the interview and land and seek from the bounty of survey reveals that socio-cultural factor Allah, and remember Allah often was the most prevalent influence that that you may succeed. affects the concept and the architectural (Quran 62: 9–10) character of the mosques among other related factors such as the development of Islamic belief has influenced the the lifestyle, government policy, socio- development of Islamic architecture all cultural factors, technology and the around the world. However, there are environment. other sets of influences that impact the development of mosques: local factors Multicultural Aspects through the Design such as local lifestyle, urban Development stages of the Mosques could development, local policy, local belief, be categorized as 1) Traditional Period 2) and local culture and the external factors Transitional Period 3) Revision of Muslim such as foreign policy, national commercial policy, and a country’s 1 Assistant Professor, Faculty of Architecture foreign policy. Since there are no rules Kasem Bundit University, Bangkok, Thailand restricting mosque design, several cultural Downloaded from Brill.com10/10/2021 09:18:48PM via free access MANUSYA: Journal of Humanities, Special Issue No.16, 2008 aspects have inspired a number of The image of Bangkok in the early architects and craftsmen to develop the Rattanakosin period was based on mosque concept under their unique belief traditional Siamese culture, mainly based in the power of God. on Buddhist and Brahman cultures, which were different from Islamic beliefs. To Bangkok was established as the new maintain their beliefs, the Muslims capital of Siam in 1782 for a diversity of accepted Siamese culture, adjusting it to people, such as Siamese, Chinese, Mon, ethnic Islamic culture from their countries. Khom, and Khaek,2 which included Cultural diversity in the architecture of Muslim. Muslims in Bangkok originally Bangkok has been expressed, particularly came from several countries in different in terms of religious buildings. Traditional periods. They have lived in the kingdom in Siamese-style mosques with decorations harmony with the believers of other influenced by Islamic architecture in the religions under the rule of the Siamese early Rattanakosin period were the monarchy. The king, as a great religious expression of culture through the language patron, has taken care of Siamese subjects of architecture. belonging to different religions. Figure 1: King Rama IV positioned as the religious supporter The murals under the Anantasamakhom Palace dome (Source: Committee for the Rattanakosin bicentennial celebration 1982: 254) 2 Khaek in Thai culture means a foreigner from countries to the west of Thailand, excluding Farang. Khaek are both Muslim, such as Cham, Java, or Malay, and non-muslim, such as Brahma, Armenan, or Sikh. Information from an interview with Julispong Chularatana on July 12, 2005 115 Downloaded from Brill.com10/10/2021 09:18:48PM via free access Multicultural Aspects of Mosques in Bangkok developing process. The diversity of architectural styles developed in a holistic way, which created the particular style of the mosques in Bangkok. The architectural influence, concept, and characteristics of the mosque are studied and classified through the significant changes in order to understand multicultural aspects through the development of the mosques from 1782– Figure 2: The former Kadi Charoen Phat 2002. The classification of four major periods,3 relating to the world history of Islamic architecture, Islamic architecture Since the reign of King Rama V (1868– in Bangkok, Bangkok architecture, and 1910), social reform has caused dramatic Muslims in Bangkok will clarify the whole changes for Siamese people, including picture of Islamic architecture, with Muslims in Bangkok. International particular respect to the mosques in contact has also given more opportunity Bangkok. for people from different ethnic backgrounds to express the cultural Historical and cultural heritage of particular groups. The local architectural styles from several countries background (Muslims in have been applied to the mosques to Bangkok) express the identity of the mosques worship community. Islamic culture was introduced to the southern part of Siam, exclusively Pattani, However, the ethnic aspect became less through by Persian and Indian merchants prominent when pride in being Siamese over a number of centuries. Islam became stronger. The various architectural flourished in Pattani which later became a styles of the mosques in Bangkok part of Siam during the reign of King displayed particular design characteristics, Rama I (Jitmoud 1988: 107–109). rather than the expression of cultural identity, due to many factors, such as As for the people in the capital of Siam, government policies, economic conditions, Islam came first via Persian merchants and 4 social factors, utilization of technology, later with Indian, Javanese, Malaysian, intercultural impact, tradition, geography, Cham, and Chinese people climate, natural resources, and ethnic Thai (Chalayondecha 1996: 23–34, Jitmoud culture. 3 The classification is based on the In general, the religious philosophy and development of mosques in Bangkok the function of the mosque that initiated (Raksamani 2004), the development of the character of each mosque derived from Bangkok architecture (Horayangkura 1993, multicultural background, while the local Tiptus 1996), and the development of Islamic and international influence accelerated the Architecture (Hattstien 2000). 4 Especially from the former Pattani territory. 116 Downloaded from Brill.com10/10/2021 09:18:48PM via free access MANUSYA: Journal of Humanities, Special Issue No.16, 2008 1988: 165–206). Nonetheless, Islamic from a Thai word referring to a local influence on Siamese art and architecture Buddhist religious building (กุฎี, กฎี), was is not evident until the Ayutthaya period. applied to some of the early mosques in In the reign of King Narayana the Great of Bangkok. Ayutthaya (1656–1688), the relationship between Siam and the Safavid Empire After the end of Ayutthaya period in 1767, (1501–1736), which was an international people from Ayutthaya fled their commercial center, flourished greatly. The hometown, migrated toward Thonburi, and King of Siam supported Persian trade in joined the local community there, which Siam and encouraged the presence of had been a multireligious and multicultural Persian nobles in the Siamese court. town. The area around the Royal Palace of Persian art and architectural styles were King Taksin the Great became the refuge adopted in the creation of art in Siam, for people from Ayutthaya, such as the including the design of an important local Muslim community near Ton Son building in Lopburi: Phra Narai Racha Mosque (Kadi Yai) for both Sunni and Niwet Palace. Shiite Muslims and the Buddhist communities around Hong Rattana Ram The international policy changed after the temple and Moli Lok Ya Ram temple. The reign of King Narayana the Great. town gradually expanded and later became Furthermore, the decline of the Safavid the new capital of Siam, known as Empire gradually weakened the Thonburi.7 relationship between the two countries. The connection with Chinese and In 1782, after the Thonburi period, European countries became more Bangkok, on the east side of the Chao important, instead. During this period, Phraya, was established as the new capital Muslim officers still played an important of Siam. In the Rattanakosin period, the role in the Siamese government. Persian Kingdom of Siam8 centered around the arts, representing Islamic art, maintained Chao Phraya, situated between two foreign their popularity among the Siamese cultural centers: Burma and the Khmer people, but they no longer enjoyed royal Kingdom. The social structure of Siam, patronage. based primarily on Buddhist and Brahmanist cultures, differed significantly In the Ayutthaya period, Thonburi was from Islamic belief (Gilquin 2005:
Load more

Recommended publications
  • Perspectives Behind Translating House of Flesh by Yusuf Idris
    C. Lindley Cross 12 June 2009 Perspectives Behind Translating House of Flesh by Yusuf Idris Within the canon of great minds and talents that brought Egypt to a literary renaissance between 1880 and 1960, Yusuf Idris (1927-1991) is widely acknowledged as the master of the Egyptian short story. Employing a compact, terse style, charged with an energy that viscerally engages the senses as much as it does the imagination and intellect, he burst into the public eye with a prolific outpouring of work in the years directly following the 1952 Revolution. His stories from the beginning were confrontational and provocative, articulated from his firm commitment to political activism. Although his literary efforts had largely petered out by the 1970s, the uncompromising zeal and intensity he brought to his short stories left a groundbreaking impression on the history of modern Arabic fiction. Inside the Arabic literary tradition, the short story (al-qiṣṣah al-qaṣīrah, or al-uqṣuṣah) is in itself a genre that bears a political dimension, first and foremost due to its having been largely inspired by foreign models.1 Even in Europe and North America, it only achieved widespread acceptance as a literary form distinct from novels in the early nineteenth century. In the climate of French literary prestige and British colonialism encroaching upon Egypt’s identity, the choice whether to adopt or reject such forms was often indicative of a wider political view. Some intellectuals were convinced that the only way to save Egypt from cultural effacement was to re-appropriate the language and forms of the great classical masters like Abu Nawas and al- Mutanabbi and inject them into contemporary literature, warding off further corruption as a vaccine wards off disease.
    [Show full text]
  • Inquiry Into the Status of the Human Right to Freedom of Religion Or Belief
    Inquiry into the status of the Human Right to Freedom of Religion or Belief Submission: Inquiry into the status of the human right to freedom of religion or belief This purpose of this submission is to raise the committee’s awareness that Islam: - militates against “the enjoyment of freedom of religion or belief” - incites to “violations or abuses” of religious freedom - is antithetical and inimical to the “protection and promotion of freedom of religion or belief” Any inquiry into “the human right to freedom of religion or belief” which avoids examining arguably the largest global threat to those freedoms would be abdicating its responsibility to fully inform its stakeholders. Whether it is the nine Islamic countries in the top ten of the World Watch List of Christian Persecution(1), crucifix-wearing “Christians in Sydney fac(ing) growing persecution at the hands of Muslim gangs”(2) or the summary execution of those who blaspheme or apostatise(3), Islam, in practice and in doctrine, militates against “the human right to freedom of religion or belief”. The purpose of this submission is not to illustrate “the nature and extent of (Islamic) violations and abuses of this right” [which are well-documented elsewhere(4)] but to draw the committee’s attention to the Islamic doctrinal “causes of those violations or abuses”. An informed understanding of Islam is crucial to effectively addressing potential future conflicts between Islamic teachings which impact negatively on “freedom of religion or belief” and those Western freedoms we had almost come to take for granted, until Islam came along to remind us that they must be ever fought for.
    [Show full text]
  • THE ISLAMIC CIVILIZATION Qadar Bakhsh Baloch
    Qadar Bakhsh Baloch The Dialogue THE ISLAMIC CIVILIZATION Qadar Bakhsh Baloch “Thus we have appointed you a mid-most nation, that you may be witnesses upon mankind.” (Quran, 11:43) ISLAM WAS DESTINED to be a world religion and a civilisation, stretched from one end of the globe to the other. The early Muslim caliphates (empires), first the Arabs, then the Persians and later the Turks set about to create classical Islamic civilisation. In the 13th century, both Africa and India became great centres of Islamic civilisation. Soon after, Muslim kingdoms were established in the Malay-Indonesian world, while Muslims flourished equally in China. Islamic civilisation is committed to two basic principles: oneness of God and oneness of humanity. Islam does not allow any racial, linguistic or ethnic discrimination; it stands for universal humanism. Besides Islam have some peculiar features that distinguish it form other cotemporary civilisations. SALIENT FEATURES OF ISLAMIC CIVILISATION MAIN CHARACTERISTICS that distinguish Islamic civilisation from other civilisations and give it a unique position can be discerned as: • It is based on the Islamic faith. It is monotheistic, based on the belief in the oneness of the Almighty Allah, the Creator of this universe. It is characterised by submission to the will God and service to humankind. It is a socio-moral and metaphysical view of the world, which has indeed contributed immensely to the rise and richness of this civilisation. The author is a Ph. D. Research Scholar, Department of International Relations, University of Peshawar, N.W.F.P. Pakistan, the Additional Registrar of Qurtuba University and Editor of The Dialogue.
    [Show full text]
  • Jerusalem Studies in Arabic and Islam
    Institute of Asian and African Studies at The Hebrew University The Max Schloessinger Memorial Foundation REPRINT FROM JERUSALEM STUDIES IN ARABIC AND ISLAM I 1979 THE MAGNES PRESS. THE HEBREW UNIVERSITY. JERUSALEM PROPHETS AND PROGENITORS IN THE EARLY SHI'ATRADITION* Uri Rubin INTRODUCTION As is well known, the Shi 'I belief that 'Ali' should have been Muhammad's succes- sor was based on the principle of hereditary Califate, or rather Imamate. 'Ali's father, Abu Talib, and Muhammad's father, 'Abdallah, were brothers, so that Muhammad and 'Ali were first cousins. Since the Prophet himself left no sons, the Shi 'a regarded' All as his only rightful successor.' Several Shi 'I traditions proclaim 'All's family relationship (qariiba) to Muhammad as the basis for his hereditary rights. For the sake of brevity we shall only point out some of the earliest.A number of these early Shi T traditions center around the "brothering", i.e. the mu'akhiih which took place after the hijra; this was an agreement by which each emigrant was paired with one of the Ansar and the two, who thus became brothers, were supposed to inherit each other (see Qur'an, IV, 33? 'All, as an exception, was paired not with one of the Ansar but with the Prophet himself." A certain verse in the Qur'an (VIII, 72) was interpreted as stating that the practice of mu iikhiin was confined only to the Muhajinin and the Ansar, to the exclusion of those believers who had stayed back in Mecca after the hijra. They re- tained the old practice of inheritance according to blood-relationship." This prac- tice, which was introduced in al-Madi na, affected the hereditary rights of the families of the Muhajiriin who were supposed to leave their legacy to their Ansari * This article is a revised form of a chapter from my thesis on some aspects of Muhammad's prophethood in the early literature of hadt th.
    [Show full text]
  • The Concept of God (Allah) in Islam Abdulkareem Ahmad Tijjani, Ph.D
    INTERNATIONAL JOURNAL OF EDUCATIONAL BENCHMARK (IJEB), eISSN: Benchmark Journals 2489-0170pISSN:2489-4162 University of Uyo The Concept of God (Allah) in Islam Abdulkareem Ahmad Tijjani, Ph.D Department of Islamic Studies Federal College of Education, Kano Abstract Believing in God (Allah) is the Central focus of all religions. The concept of God of each religion provides the distinguishing difference between one religion and the other. In this paper, attempt is made to present the concept of God in Islam. The pillars of Islam, the articles of faith, and the confession of faith are succinctly presented. Its significance lies in identifying the conception and characteristics of God – Allah in Islam.These features differentiate Islamic monotheism from the doctrines of God in other religions. Keywords: Allah, Al-Tawhid, Articles of Faith, Al-Ghayb, the Kalimah Introduction The teachings of Islam could be categorized into two parts; the theoretical aspects which deal with the belief system of Islam, and the practical aspects which deal with the rituals such as prayer, zakat, fasting, jihad, etc. The theoretical aspects of Islam is the pivot around which the Islamic concept of God revolves. It centres on the belief in ‘al-Tawhid’ i.e. the oneness of Allah, and the articles of faith. The belief system of Islam is called usul-al- din. The word usul is the plural of asl which means a root or a principle. The practical aspects which is called ahkam, means, the ordinances and regulations of Islam. These aspects are referred to in the glorious Qur’an as Iman and Amal, i.e.
    [Show full text]
  • Acculturation of Chinese and Islamic Culture at the Interior of the Ronghe Mosque
    6th Bandung Creative Movement International Conference in Creative Industries 2019 (6th BCM 2019) Acculturation of Chinese and Islamic Culture at the Interior of the Ronghe Mosque Aida Andrianawati1, Neng Lina Lestari2 1Interior Design Study Program, Creative Industry Faculty, Telkom University, Bandung, Indonesia 2Interior Design Study Program, Creative Industry Faculty, Telkom University, Bandung, Indonesia [email protected] (Aida Andrianawati), [email protected] (Neng Lina Lestari) Abstract The architectural form of the Ronghe mosque is an architectural work with cultural tolerance related to building function change and cultural fusion. The combination of culture is manifested in the form of the mosque’s interior with various elements and ornaments. The visual form of the mosque’s interior represents the function of the building inside. In addition to its practical functions, the visuals mosque buildings provide visual meaning from the result of new formations because they get the influence of Chinese culture the characterizes the mosque so that it becomes a building of places of worship that have own character without reducing the values of Islamic law. Acculturation or cultural fusion in its applica- tion to the interior of mosque has a new form and some are only a combined form. In the discussion of this paper apply the case study approach as part of a qualitative framework, which will be discussed descriptively analytically. This method focuses on periodic observations of the object under study by looking for traces as suggested by Gehl (2013, p.24). Keywords Acculturation, Chinese Culture, Islamic Culture and Ronghe Mosque. means "blending". Ronghe Mosque This study focuses on 1.
    [Show full text]
  • 7 Clash of Cultures: the Interface Between Islam
    Global Journal of Politics and Law Research Vol.1, No.2, pp.7-26, September 2013 Published by European Centre for Research Training and Development UK (www.ea-journals.org) CLASH OF CULTURES: THE INTERFACE BETWEEN ISLAM AND THE WEST Abdulhamid Ozohu-Suleiman, Ph.D.* Mohammed Enesi Etudaiye, Ll.M.** ABSTRACT : The struggle for cultural supremacy is not only a fact of history but also an observable phenomenon of social existence. Perhaps, the frenzied defence of cultural identity is second only to the expression of territorial nationalism. Contemporary cultures of which Islam is a resilient part are engaged in a ceaseless war of survival. Following the 9/11 attack on the World Trade Centre in New York, Islam has come under intense scrutiny. What has followed is a feverish commitment to the obliteration of Islamic values at home and abroad and the intensification of the scheme to enthrone western culture. This development raises many legal, constitutional and sociological questions as well as questions relating to the place of Islamic culture both on the international arena and within the Nigerian jurisdiction. The paper is dedicated both to defining the place of Islamic culture vis-a-vis freedom of conscience and the constitutional safeguards in place against the prejudices that confront Islamic civilisation. KEYWORDS: Culture, Civilisation, Democracy, Government, Ideology, Law, Religion. INTRODUCTION Human existence is defined both in terms of war and peace. Since the beginning of recorded history, historians are probably more challenged with giving account of war times than developments during peace times. It is also a fact of history that mankind had a chequered history of wars the most memorable of which is the 1 st and 2 nd world wars.
    [Show full text]
  • Read Book Bangkok
    BANGKOK PDF, EPUB, EBOOK Monocle | 100 pages | 25 Nov 2015 | Die Gestalten Verlag | 9783899556339 | English | Berlin, Germany Bangkok - Wikipedia Skip to main content. Search Close. Best Time To Visit The short window of winter lasts between late December and early January, and these cooler temperatures coincide with peak tourist season. Bangkok Transportation Traffic is unavoidable if in a car or other vehicle. Language Thai. Best of Bangkok. Things to Do. Travel Forums. Rental Cars. Vacation Packages. Add a Place. See all photos. Bangkok Bangkok. An ancient Asian city with an edge. Golden palaces, floating markets, soaring temple spires…you've never seen a capital city quite like Bangkok. But this isn't a city stuck in the past—it's alive and thumping with modernity, especially when it comes to its world-famous nightlife and street markets. Savor mango sticky rice at a food stall and get lost in the crowds. Start planning for Bangkok. Create a Trip to save and organize all of your travel ideas, and see them on a map. Create a Trip. Best time to visit. Essential Bangkok. Go Play. Places to see, ways to wander, and signature experiences that define Bangkok. See all. Chatuchak Flower Market. Temple Of Dawn Wat Arun. Jim Thompson House. The Grand Palace. Taling Chan Floating Market. Lumpini Park. Train Night Market. Wat Phra Chetuphon. Khlong Lat Mayom Floating Market. By subscribing, you accept the terms and conditions in our privacy policy. Samui ready to petition for cheap flights. Vietnam troops find more bodies after latest deadly landslide. Healthcare seminar goes virtual.
    [Show full text]
  • Mistranslations of the Prophets' Names in the Holy Quran: a Critical Evaluation of Two Translations
    Journal of Education and Practice www.iiste.org ISSN 2222-1735 (Paper) ISSN 2222-288X (Online) Vol.8, No.2, 2017 Mistranslations of the Prophets' Names in the Holy Quran: A Critical Evaluation of Two Translations Izzeddin M. I. Issa Dept. of English & Translation, Jadara University, PO box 733, Irbid, Jordan Abstract This study is devoted to discuss the renditions of the prophets' names in the Holy Quran due to the authority of the religious text where they reappear, the significance of the figures who carry them, the fact that they exist in many languages, and the fact that the Holy Quran addresses all mankind. The data are drawn from two translations of the Holy Quran by Ali (1964), and Al-Hilali and Khan (1993). It examines the renditions of the twenty five prophets' names with reference to translation strategies in this respect, showing that Ali confused the conveyance of six names whereas Al-Hilali and Khan confused the conveyance of four names. Discussion has been raised thereupon to present the correct rendition according to English dictionaries and encyclopedias in addition to versions of the Bible which add a historical perspective to the study. Keywords: Mistranslation, Prophets, Religious, Al-Hilali, Khan. 1. Introduction In Prophets’ names comprise a significant part of people's names which in turn constitutes a main subdivision of proper nouns which include in addition to people's names the names of countries, places, months, days, holidays etc. In terms of translation, many translators opt for transliterating proper names thinking that transliteration is a straightforward process depending on an idea deeply rooted in many people's minds that proper nouns are never translated or that the translation of proper names is as Vermes (2003:17) states "a simple automatic process of transference from one language to another." However, in the real world the issue is different viz.
    [Show full text]
  • Islamic Civilization: Factors Behind Its Glory and Decline
    International Journal of Business, Economics and Law, Vol. 9, Issue 5 (Apr.) ISSN 2289-1552 2016 ISLAMIC CIVILIZATION: FACTORS BEHIND ITS GLORY AND DECLINE Tijani Ahmad Ashimi Assistant Professor, Dr., Department of General Studies, Kulliyyah of Islamic Revealed Knowledge and Human Sciences, International Islamic University Malaysia (IIUM). E-mail:[email protected] ABSTRACT Civilization is widespread of quality civic idea, supported by full development of arts, maintained with enthusiasm to pursuit the knowledge in which many ethnicities and religions may participate. It begins from the time of the settlement of the first man on this earth. Almost every nation has contributed to the history of civilization, although the contribution may vary from one nation to another. What may distinguish one civilization from one another is the strength of the foundation on which these civilizations have been founded and the impact these civilizations have made to humanity as a whole. Based on this fact, Islamic Civilization which may be synonymous to tawhidic civilization is based on a unity of God which stands completely against any racial or ethnic discrimination. Such major racial and ethnic groups as the Arabs, Persians, Turks, Africans, Indians, Chinese and Malays in addition to numerous smaller units embraced Islam and contributed to the building of Islamic civilization. Moreover, Islam was not opposed to learning from the earlier civilizations and incorporating their science, learning, and culture into its own world view, as long as they did not oppose the principles of Islam. Indeed, historically speaking, during the period when Western civilization was experiencing the dark ages, between 700-1200 A.D, Islamic empire stretched from Central Asia to southern Europe.
    [Show full text]
  • Who Is “Allah”? by Rick Brown
    Sharing the Message “with Courtesy and Respect” (I Peter 3:15) Who is “Allah”? by Rick Brown he rise of Islamist terrorism has outraged people across the world. Many Christians have directed their anger, not simply towards T militant Islamists, but towards Muslims in general and towards Islam in particular. (Most Muslims, on the other hand, direct their anger sensibly towards the Islamist terrorists themselves rather than against the whole Muslim community.) Much of the anger expressed in the West has taken the form of demonizing the Islamic religion, to the extent of accusing Muslims of worshiping a demon. A key element of this attack has been the claim of some that the name Allah refers to a demon or at least a pagan deity, notably the so-called “moon god.” Such claims have even been made by scholars who are reputable in their own fields but who are poorly acquainted with the Arabic language and Middle-Eastern history. The Kingdom of God, however, is never advanced by being untruthful, so this matter bears further investigation. Moon God? Those who claim that Allah is a pagan deity, most notably the moon god, often base their claims on the fact that a symbol of the crescent moon adorns the tops of many mosques and is widely used as a symbol of Islam. It is in fact true that before the coming of Islam many “gods” and idols were worshiped in the Middle East, but the name of the moon god was Sîn, not Allah, and he was not particularly popular in Arabia, the birthplace of Islam.
    [Show full text]
  • Who Were the Daughters of Allah?
    WHO WERE THE DAUGHTERS OF ALLAH? By DONNA RANDSALU B.A., University of British Columbia,1982. A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS in THE FACULTY OF GRADUATE STUDIES (RELIGIOUS STUDIES) We accept this thesis—as conforming to the required standard THE UNIVERSITY OF BRITISH COLUMBIA September 1988 © Donna Kristin Randsalu, 1988 V In presenting this thesis in partial fulfilment of the requirements for an advanced degree at the University of British Columbia, I agree that the Library shall make it freely available for reference and study. I further agree that permission for extensive copying of this thesis for scholarly purposes may be granted by the head of my department or by his or her representatives. It is understood that copying or publication of this thesis for financial gain shall not be allowed without my written permission. Department of £gLlfr/OU^ £TUO>eS> The University of British Columbia 1956 Main Mall Vancouver, Canada V6T 1Y3 Date Per- n} DE-6(3/81) ABSTRACT Who were the Daughters of Allah, the three Arabian goddesses mentioned in the Qur'an and venerated by the pagan Arabs prior to the rise of Islam, and who since have vanished into obscurity? Can we reconstruct information about these goddesses by reference to earlier goddesses of the Near East? It is our intention to explore this possibility through an examination of their predecessors in view of the links between the Fertile Crescent and the Arabian Peninsula. Moving back in time from the seventh century A.D. (Arabia) through the Hellenistic Period (Syro/Phoenicia 300 B.C.-A.D.
    [Show full text]