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The Destruction of Religious and Cultural Sites I. Introduction The
Mapping the Saudi State, Chapter 7: The Destruction of Religious and Cultural Sites I. Introduction The Ministry for Islamic Affairs, Endowments, Da’wah, and Guidance, commonly abbreviated to the Ministry of Islamic Affairs (MOIA), supervises and regulates religious activity in Saudi Arabia. Whereas the Commission for the Promotion of Virtue and the Prevention of Vice (CPVPV) directly enforces religious law, as seen in Mapping the Saudi State, Chapter 1,1 the MOIA is responsible for the administration of broader religious services. According to the MOIA, its primary duties include overseeing the coordination of Islamic societies and organizations, the appointment of clergy, and the maintenance and construction of mosques.2 Yet, despite its official mission to “preserve Islamic values” and protect mosques “in a manner that fits their sacred status,”3 the MOIA is complicit in a longstanding government campaign against the peninsula’s traditional heritage – Islamic or otherwise. Since 1925, the Al Saud family has overseen the destruction of tombs, mosques, and historical artifacts in Jeddah, Medina, Mecca, al-Khobar, Awamiyah, and Jabal al-Uhud. According to the Islamic Heritage Research Foundation, between just 1985 and 2014 – through the MOIA’s founding in 1993 –the government demolished 98% of the religious and historical sites located in Saudi Arabia.4 The MOIA’s seemingly contradictory role in the destruction of Islamic holy places, commentators suggest, is actually the byproduct of an equally incongruous alliance between the forces of Wahhabism and commercialism.5 Compelled to acknowledge larger demographic and economic trends in Saudi Arabia – rapid population growth, increased urbanization, and declining oil revenues chief among them6 – the government has increasingly worked to satisfy both the Wahhabi religious establishment and the kingdom’s financial elite. -
Sayyida Khadija (PBUH)
Sayyida Khadija (PBUH) SAYYIDA KHADIJA (pbuh) Family Tree Qusay Abd Manaf Abdu Uzza Hashim Asad Abdul Khuwaylid * Muttalib * (Khalid) Abdullah Khadija Muhammed * Custodian of the Ka’ba WWW.QFATIMA.COM 11 Key Facts Born in Makka to Khuwaylid & Fatima Bint Za’idah 567 CE Siblings Hala, Usayd & Awwam Children Qasim, Abdullah (died in infancy) Fatima (pbuh). She looked after Zaynab, Umm Kulthum & Ruqayya (daughters of her sister Hala who died) Died in Makka in 620 CE Aged 52 yrs There is Khadija the daughter of Khuwaylid who was the joint custodian of the Ka’ba with Abdul Muttalib; Khadija the successful business women; Khadija the guardian of orphans, Khadija the princess of Makka; Khadija the wife and support of Rasulullah; Khadija the mother of Fatima (pbuh) and then there is Khadija whom Rasulullah (pbuh) said was one of the women of Janna (paradise). She was born in Makka around 567 CE (the date of her birth is not known by any historian) to Khuwaylid and Fatima. Khuwaylid was a successful business man and the joint custodian of the Ka’ba with Abdul Muttalib. Her parents died early within WWW.QFATIMA.COM 2 2 10 years of each other leaving her and her siblings Awwam, Usayd and Hala orphans. She continued the family business of running trade caravans in the Summer to Syria and to Yemen in Winter becoming a successful business woman in her own right. On learning of the excellence of Muhammad (pbuh); she employs him to be her manager. She proposes to him and he accepts. The marriage was a happy one with 3 children – Qasim, Abdullah (Both who died in infancy) and Fatima (pbuh). -
Women's Rights in Islam Regarding Marriage and Divorce Imani Jaafar-Mohammad
Journal of Law and Practice Volume 4 Article 3 2011 Women's Rights in Islam Regarding Marriage and Divorce Imani Jaafar-Mohammad Charlie Lehmann Follow this and additional works at: http://open.mitchellhamline.edu/lawandpractice Part of the Family Law Commons Recommended Citation Jaafar-Mohammad, Imani and Lehmann, Charlie (2011) "Women's Rights in Islam Regarding Marriage and Divorce," Journal of Law and Practice: Vol. 4, Article 3. Available at: http://open.mitchellhamline.edu/lawandpractice/vol4/iss1/3 This Article is brought to you for free and open access by the Law Reviews and Journals at Mitchell Hamline Open Access. It has been accepted for inclusion in Journal of Law and Practice by an authorized administrator of Mitchell Hamline Open Access. For more information, please contact [email protected]. © Mitchell Hamline School of Law Women's Rights in Islam Regarding Marriage and Divorce Keywords Muslim women--Legal status laws etc., Women's rights--Religious aspects--Islam, Marriage (Islamic law) This article is available in Journal of Law and Practice: http://open.mitchellhamline.edu/lawandpractice/vol4/iss1/3 Jaafar-Mohammad and Lehmann: Women's Rights in Islam Regarding Marriage and Divorce WOMEN’S RIGHTS IN ISLAM REGARDING MARRIAGE AND DIVORCE 4 Wm. Mitchell J. L. & P. 3* By: Imani Jaafar-Mohammad, Esq. and Charlie Lehmann+ I. INTRODUCTION There are many misconceptions surrounding women’s rights in Islam. The purpose of this article is to shed some light on the basic rights of women in Islam in the context of marriage and divorce. This article is only to be viewed as a basic outline of women’s rights in Islam regarding marriage and divorce. -
From the Best of Mankind: Mu'aadh Bin Jabal
FROM THE BEST OF MANKIND “The Most Knowledgeable In Halaal & Haraam” M u ’a a d h B in J a ba l i jp? “W hat An Excellent Man!” ‘A bd u l l a a h B in ‘U m a r Their Islaam, Their Knowledge, Their Striving, Their Struggles, Their Death, Their Legacy. Translated &. Collected By: Aboo Haatim Muhammad Faarooq © 2006CE/1427AH Salafi Publications All rights reserved. No Iran of this hook may he reprinted or reproduced or utilised in any form or by any electronic, mechanical or other means, note known or hereafter invented, including photocopying and recording, without prior permission from the publishers. First Edition: August 2006CE / Rajah 1427AH Published by: Salafi Publications, PO Box 6294, Birmingham, L'K, B8 3JE Salafi Bookstore: 472 Coventry Road, Birmingham BIO OUG t. 0121.773.0003 t. 0121.773.0033 f. 0121.773.4882 Electronic Mail: [email protected] W eb Site: Salafi Publications.Com Salaf.Com Online Bookstore: SalafiBookstore.Com Online Salafi Audio: SalafiAudio.Com Fatwa Website: Fatwalslam.Com Online Q u r’aan: TheNobleQuran.Com Online Hadeeth: SahihalBukhari.Com ISBN: 1-902727-30-4 10 9 8 7 6 5 4 3 2 1 97 98 99 00 01 02 03 04 05 CONTENTS - a --------------------------------------------------- b - Introduction: Regarding the Companions..............................................1 M u’aadh Bin Jabal (&) ........................................................................................8 His Companionship with the Prophet .......................................... 8 His Parting from the Prophet ...........................................................11 -
HAJJ COMPASS Spiritual Journey: Hajj Al-Tamattu
HAJJ COMPASS Spiritual Journey: Hajj Al-Tamattu – Holy pilgrimage to Makkah SA Stage Hijr Calendar Performing rituals Locations Symbolism The Ka’bah is described as the first house of worship in Makkah. Umrah 1 Tawaaf - encircling the Ka’bah Makkah Quran 3: 96 7 times 1 On arrival to Makkah, Al Haram The Ka’bah is a spiritual centre where believers gather to be near their perform Umrah 2 Praying - two rakat nafil namaz at Masjid Allah. before Hajj. Prophet Ibrahim’s Station The encircling of the ka’bah symbolises oneness and unity of the 3 Zam Zam water – drink natural believers in the worship of One God, as they move in harmony spring water from well together around the Ka’bah, while praying to Allah. Mohamed 2008 Bukhari vol 2 The tawaaf symbolises that everyone is equal in the eyes of Allah. 4 Sa’ee – walk to and fro between Individually, the tawaaf symbolises total submission to Allah. Quran 2: 196-197 mount Safa and mount Marwah Revolving anti-clockwise 7 times around the ka’bah reflects Allah’s Prior to performing Umrah, enter creation of the universe: the earth revolves around the sun and the Makkah in Irham state (state of purity). moon orbits around the earth counter clockwise. Quran 21:33 And make Niyyat - expressing intention to start the performance of Umrah. Prophet Ibrahim and his son Ismail built the foundations of the Ka’bah. Later it was rebuilt by Prophet Mohammed in.. Quran 2:127 , Bukhari vol 2, Mubarakpuri 2002 Quran 2:158, Quran 22: 26-30 Sa’ee symbolise patience and perseverance. -
Forty Encounters with the Beloved Prophet -Blessings and Peace Be
Forty Encounters With the Beloved Prophet 1 Mercy for the Worlds Series - No. 5 Forty Encounters With the Beloved Prophet His Life, Manners and Characteristics By Dr. Adel ibn ‘Ali al-Shiddy Associate Professor of Qur'anic Sciences at King Saud University and Speaker at the Ministry of Exterior Residential Compound Mosque Riyadh, Saudi Arabia Forty Encounters With the Beloved Prophet 2 In the name of Allah, Most Gracious, Most Merciful ALL RIGHTS RESERVED Forty Encounters With the Beloved Prophet 3 Contents: Introduction…………………………………………….(5) 1. Some Rights of the Prophet – 1……………..……(9) 2. Some Rights of the Prophet – 2………………....(13) 3. The Prophet's Guidance in Ramadhan – 1………....(18) 4. The Prophet's Guidance in Ramadhan – 2………....(21) 5. The Prophet's Guidance in Ramadhan – 3………....(25) 6. His Noble Lineage………………………………….(29) 7. His Truthfulness and Trustworthiness……………..(32) 8. The Covenant and the Prophets' Foretelling of Muhammad ……………………………………...(35) 9. The Prophet of Mercy – 1……………………….....(39) 10. The Prophet of Mercy – 2……………………….....(42) 11. Some Merits of the Prophet ……………………..(45) 12. His Birth, Early Childhood and Allah's protection of Him…………………………………………………(49) 13. His Marriage……………………………………… .(53) 14. The Prophet and Women – 1……………………(56) 15. The Prophet and Women – 2……………………(60) 16. His Prophethood and Invitation to His People………(64) 17. His Patience in the Face of Abuse…………………(67) 18. Allah's Protection of His Prophet ………………(71) 19. Love of the Prophet …………………………….(75) 20. The Greatest Sign of Prophethood…………………...(79) 21. The Prophet's Worship…………………………….(83) 22. The Initial Spread of Islam…………………………(87) Forty Encounters With the Beloved Prophet 4 23. The Migration to Madinah………………………(90 ) 24. -
IN THIS ISSUE Consumer Bowl Champions St
G L O U C E S T E R C I T Y H S / / S P R I N G 2 0 1 9 / / I S S U E 3 LION'S ROAR IN THIS ISSUE Consumer Bowl Champions St. Patrick's Day Fun in Gloucester Athletes at their peak ANNIE BY EMILY PETRIK The school's performance of Annie ran from April 12-14 after months of practice. Many are familiar with the tale of Annie, played by Camy Rudderow, who has grown up in an orphanage but is adopted by the wealthy Mr. Warbucks, played by Dylan Raube. The foil to Annie's character is the cranky Miss Hannigan, portrayed by Emily Petrik accompanied by her siblings Rooster (Jack McElree) and Lily (Kacey Maldonado). The cast was rounded out with Sam Coyle as Grace and a diverse cast of orphans and featured ensemble members. April 13th was the last performance of the school’s musical, Annie. This was quite the n ostalgic night for many of our seniors, considering it was their last show that they would perform in at Gloucester High. The entire cast and crew performed flawlessly and made this year’s musical memorable. A few seniors have been involved in the theater program since their seventh grade year, so you bet there were some tears shed. I am very grateful for my experiences in the musical, and I’d encourage everyone to give it a try just once. The show is coming to a close also symbolizes the end of the year and graduation approaching a lot quicker than we all expected. -
Ibn-Battuta, Travel Geography, Karst and the Sacred Underground
www.mercator.ufc.br DOI: 10.4215/RM2016.1502. 0004 IBN-BATTUTA, GEOGRAFIA DE VIAGENS, CARSTE E SUBTERRÂNEOS SAGRADOS Ibn-Battuta, travel geography, karst and the sacred underground Luiz Eduardo Panisset Travassos * Oswaldo Bueno Amorim Filho ** Resumo O presente estudo procura abordar, com um novo olhar, as contribuições de Ibn Battuta ao desenvolvimento de alguns domínios da geografia, em especial o uso antrópico do carste, bem como o uso cultural das ca- vernas. Destaca-se que muito provavelmente, os geógrafos do Islã medieval, em suas vertentes sistemática e corográfica, foram uma espécie de “ponte” que faltava na evolução do pensamento geográfico entre os gregos da Antiguidade e os precursores das grandes escolas clássicas europeias nos séculos XIX e XX. Assim sendo, o artigo apresenta uma abordagem alternativa da obra de Ibn-Battuta não só para o estudo da literatura de viagens, mas também, para a Carstologia. Palavras-chaves:Geografia de viagens; Ibn Battuta; Cavernas Sagradas; Carste. Abstract This study is intended to address, under a new approach, the contributions of Ibn-Battuta to the development of certain areas of geography, especially the anthropogenic use of karst as well as the cultural use of caves. Noteworthy to mention is that, most likely, the geographers from medieval Islam were a kind of missing “bridge” in the evolution of geographical thought among the ancient Greeks and the precursors of the great European classical schools in the nineteenth and twentieth centuries. Thus, this article presents an alternative approach to the work of Ibn-Battuta not only for the study of travel literature but also to the study of karstology. -
American Protestantism and the Kyrias School for Girls, Albania By
Of Women, Faith, and Nation: American Protestantism and the Kyrias School For Girls, Albania by Nevila Pahumi A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy (History) in the University of Michigan 2016 Doctoral Committee: Professor Pamela Ballinger, Co-Chair Professor John V.A. Fine, Co-Chair Professor Fatma Müge Göçek Professor Mary Kelley Professor Rudi Lindner Barbara Reeves-Ellington, University of Oxford © Nevila Pahumi 2016 For my family ii Acknowledgements This project has come to life thanks to the support of people on both sides of the Atlantic. It is now the time and my great pleasure to acknowledge each of them and their efforts here. My long-time advisor John Fine set me on this path. John’s recovery, ten years ago, was instrumental in directing my plans for doctoral study. My parents, like many well-intended first generation immigrants before and after them, wanted me to become a different kind of doctor. Indeed, I made a now-broken promise to my father that I would follow in my mother’s footsteps, and study medicine. But then, I was his daughter, and like him, I followed my own dream. When made, the choice was not easy. But I will always be grateful to John for the years of unmatched guidance and support. In graduate school, I had the great fortune to study with outstanding teacher-scholars. It is my committee members whom I thank first and foremost: Pamela Ballinger, John Fine, Rudi Lindner, Müge Göcek, Mary Kelley, and Barbara Reeves-Ellington. -
Muhammad, the Messenger of Islam
www.islamhouse.com محمد رسول الله Muhammad, the Messenger of Allah May Allah Exalt his Mention Written by: Abdurrahman al-Sheha Translated by: Abdurrahmaan Murad __________________________________________________ 1 www.islamhouse.com Copyright © This book is not copyrighted. Any or all parts of this book may be used for educational purposes as long as the information used is not in any way quoted out of context or used for profit. This material has been reviewed and forwarded for publishing and distribution by the English language section of the Department of Islamic Resources. Form #: 3787 Date: 30/1/2006 If you have any corrections, comments, or questions about this publication, please feel free to contact us at: [email protected] www.islamhouse.com __________________________________________________ 2 www.islamhouse.com Terminology used in this Book (Taken from Sheik Mahmoud Murad's book 'Common mistakes in Translation') 1. Rubb: Some prefer to translate the term 'Rubb' into 'Lord.' Beside the fact that the latter is a Biblical term referring to the alleged lordship of the slave of Allah, Prophet Jesus, the word ‘lord’ which is limited to ‘master', 'chief', ‘proprietor’, or 'ruler', can never convey the conclusive signification of the term 'Rubb'. Among other signification, the term 'Rubb' means, the Creator, the Fashioner, the Provider, the One upon Whom all creatures depend for their means of subsistence, and the One Who gives life and causes death. 2. Deen: The word translated as religion is 'Deen', which in Arabic commonly refers to a way of life, which is both private and public. It is an inclusive term meaning: acts of worship, political practice, and a detailed code of conduct, including hygiene or etiquette matters. -
Among the Pilgrims, but Not of Them – Individualist Intellectuals on Their Pilgrimage to Mecca
Studia Litteraria Universitatis Iagellonicae Cracoviensis 15 (2020), z. 3, s. 165–178 doi:10.4467/20843933ST.20.013.12175 www.ejournals.eu/Studia-Litteraria zeszyt 3 ROSWITHA BADRY Albert-Ludwigs-Universität Freiburg, Germany e-mail: [email protected] Among the Pilgrims, but Not of Them – Individualist Intellectuals on Their Pilgrimage to Mecca Abstract How does an individualist and skeptical intellectual who is not religious in the usual sense experience the pilgrimage to Mecca in modern times, when he or she is only one among a huge mass of pilgrims? In order to offer an answer to this question, this contribution will look at two literary texts which are quite different in terms of author, time, and genre, but show a num- ber of similarities in terms of observations, impressions, reflections, and feelings. The first is Lost in the Crowd, the travel diary published by the Iranian thinker Jalal Al-e Ahmad (1923– 1969) in 1966 on his Hajj experiences in 1964; the second is the novel Fitna by the Emirati author Amira al-Qahtani, which appeared in 2007 and takes the pilgrimage as a frame-story. It will be argued that Al-e Ahmad established a discursive tradition that had an impact on religious doubters in Iran and beyond. Keywords: Pilgrimage to Mecca (Hajj), Jalal Al-e Ahmad, Lost in the Crowd, Amira al-Qahta- ni, Fitna, religious skepticism, socio-political criticism Introduction Given the huge number of Muslims who perform the Hajj or ‘Umra every year, one may assume that an individualist, skeptical intellectual who is not religious in the usual sense may not feel very comfortable among the mass of pilgrims. -
Full Text (PDF)
Journal of Islamic Studies and Culture September 2014, Vol. 2, No. 3, pp. 01-23 ISSN: 2333-5904 (Print), 2333-5912 (Online) Copyright © The Author(s). 2014. All Rights Reserved. Published by American Research Institute for Policy Development DOI: 10.15640/jisc.v2n3a1 URL: http://dx.doi.org/10.15640/jisc.v2n3a1 The First Message of Qur’an and the Last Messenger: Transforming the Savage World Dr. Humayun Rasheed Khan1 & Arif Rasheed2 Abstract Religion is a matter of faith. Faith in one unseen, invisible, and omnipotent God or it many be a faith in many gods and goddesses having a particular shape and gender placed in a particular clean and pious place, capable of being moved from one place to another. History shows that polytheism and idol worship had been in practice since time immemorial. Pre-Islamic Arabian Peninsula was a citadel of idolatry. Besides idolatry, girl child killing, slavery in most abhorrent form, degraded position of women, tribal superiority, adoption of fair and fouls means and methods in trade and business pushed the Arabs into complete darkness and ignorance. Into this darkness of ignorance, there appeared a light which was destined to be ‘Infinite Light’ in terms of its effects. This light was the divine message through the Last Messenger Prophet Muhammad, peace and blessings be upon him, which illuminated the dark Arabia with wisdom and enlightenment that finally spread in the entire World. The Last Prophet Muhammad, peace and blessings be upon him, brought a message of absolute monotheism and unconditional morality. This paper attempts to highlight the significance of monotheism and the exemplary struggles of the Last Prophet towards reforming the Arabian Peninsula.