DOCSLIB.ORG

In Moroccan Pilgrims' Own Words

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
In Moroccan Pilgrims' Own Words 13 In Moroccan Pilgrims’ Own Words: The Hajj Journeys (1321 AH [1903-4]) of Muhammad bin ʿAbd al-Kabīr Al-Kattānī and Muhammad bin Jaʿfar Al-Kattānī in an Age Rabi II, 1442 - December, 2020 of Steam, Imperialism and Globalization Ammeke Kateman In Moroccan Pilgrims’ Own Words: The Hajj Journeys (1321 AH [1903-4]) of Muhammad bin ʿAbd al-Kabīr Al-Kattānī and Muhammad bin Jaʿfar Al-Kattānī in an Age of Steam, Imperialism and Globalization Ammeke Kateman No. 13 Rabi II, 1442 - December, 2020 © King Faisal Center for research and Islamic Studies, 2020 King Fahd National Library Cataloging-In-Publication Data Kateman, Ammeke In Moroccan Pilgrims’ Own Words: The Hajj Journeys (1321 AH [1903-4]) of Muhammad bin ‘Abd al-Kabīr Al-Kattānī and Muhammad bin Ja‘far Al-Kattānī in an Age of Steam, Imperialism and Globalization. / Kateman, Ammeke. - Riyadh, 2020 26 p; 16.5x23cm ISBN: 978-603-8268-69-8 1- Pilgrims I- Title 252.2 dc 1442/2723 L.D. no. 1442/1675 ISBN: 978-603-8268-69-8 Acknowledgment This work is part of a research project on Arabic Mecca travelogues in an age of Islamic reformism (1850-1945) within the research programme “Mecca. More magical than Disneyland”: Modern articulations of pilgrimage to Mecca, project number 360-25-150, financed by the Dutch Research Council (NWO). 4 Table of Contents Abstract 6 Introduction 7 Studying pilgrims’ own words 10 Islamic places in an imperial space 14 Connecting Muslims 21 Conclusion 28 5 No. 13 Rabi II, 1442 - December, 2020 Abstract This article analyzes a cluster of Moroccan ḥajj accounts – all related to the popular Kattāniyya Sufi order in Fez – to explore the role of the ḥajj and the Ḥijāz in these pilgrims’ own words, at a time when the experiences of imperialism, new technologies and globalization were inevitable for any Moroccan ḥajj traveller. Studying the accounts of the journeys of shaykh Muḥammad bin ʿAbd al-Kabīr al-Kattānī (1873-1909) (written by his follower ʿAbd al-Salām bin Muḥammad al-Muʿṭī al-ʿAmrānī) and his cousin, the ḥadīth-scholar and biographer Muḥammad bin Jaʿfar al-Kattānī (1858-1927), this article shows how the ḥajj and its journey inevitably gained and changed meaning in direct reference to the contexts of both imperialism and steam transportation. In a way, the new context re-emphasized and recentralized the ḥajj and the Ḥijāz. But that is not all these travelogues convey. Drawing on centuries of ḥajj travel writing, the Kattānīs and their followers narrated their journeys as an Islamic journey through an Islamic geography, aimed at meeting other Muslims and gathering Islamic knowledge along the way. Read this way, their travelogues reveal themselves as a reassertion of Islam and a reiteration of its relevance in a context in which they felt Islam was under siege, whether this was done consciously or not. It was one of the ways that the ḥajj did not lose but gained meaning in these travelogues in an age of imperialism, steam and globalization. 6 Introduction Steam technology gave Muslims in Morocco and other parts of the Islamic world the opportunity to travel to the Ḥijāz in order to perform the ḥajj in a way that was safer, faster and cheaper than ever before. From the second half of the nineteenth century, Moroccan pilgrims no longer needed to take the long and dangerous land route across the whole of North Africa by caravan: they could now travel by steamship across the Mediterranean and by steam train through Egypt. The new transportation technology brought increasing numbers of people from across the Islamic world in contact with one other, in Mecca and in other cities as part of a process of globalization, defined as the increasing mobility of people and ideas (alongside goods), assisted by the rising popularity of cheap print technology and the rise of the Arabic press.(1) The new means of transportation also signaled the integration of the ḥajj and its journey into a world that was politically, commercially and culturally dominated by European powers, companies and people. From the nineteenth century onwards, France and other European powers had taken an aggressive interest in Morocco as a prelude to the French and Spanish establishments of protectorates in 1912. European dominance also manifested in the steamships, often of European provenance and owned by European companies, that departed from Tangier and took their passengers to several European Mediterranean port cities such as Marseille and Naples. Further along the way, pilgrims disembarked from these ships at the cosmopolitan ports of Egypt and sometimes of the Levant. On their way back, following international sanitary agreements, they were forced to remain for a set period of quarantine in Al-Tūr, a camp staffed by European personnel, amongst others. At the turn of the twentieth century, the Moroccan pilgrims’ world was thus impacted by new technological, commercial, cultural and political (1) See James L. Gelvin and Nile Green, eds., Global Muslims in the Age of Steam and Print (Berkeley: University of California Press, 2014); Liat Kozma, Cyrus Schayegh, and Avner Wishnitzer, eds., A Global Middle East: Mobility, Materiality and Culture in the Modern Age, 1880-1940, 50 (London: I.B. Tauris, 2015). 7 No. 13 Rabi II, 1442 - December, 2020 structures in which Europeans and European governments and companies were dominant.(2) Amongst these pilgrims were two cousins of the Al-Kattānī family who were connected to the popular Kattāniyya Sufi order in Fez. For the occasion of performing the ḥajj in 1321 AH (1904), shaykh Muḥammad bin ʿAbd al- Kabīr al-Kattānī (1873-1909), the charismatic and mysterious leader of the order, boarded a German steamer in Tangier to travel to Egypt and onwards to the Ḥijāz. The Moroccan sultan ʿAbd al-ʿAzīz (r. 1894-1908) paid for his trip, on which Muḥammad bin ʿAbd al-Kabīr al-Kattānī was accompanied by an entourage of followers. In that same year, his cousin, the ḥadīth-scholar and biographer Muḥammad bin Jaʿfar al-Kattānī (1858-1927), took his family on a journey on British steamers to visit the holy places of Mecca and Medina, calling in at several cities in Egypt and Syria along the way and on the return journey. The two Al-Kattānī cousins and their respective followers did not travel together, although they met occasionally during their stay in the Ḥijāz.(3) Muḥammad bin Jaʿfar al-Kattānī documented his journey with his family in a travelogue titled Al-Riḥla al-Sāmiyya ilā al-Iskandariyya wa Miṣr wa-l- Ḥijāz wa-l-Bilād al-Shāmiyya. His son, Muḥammad al-Zamzamī al-Kattānī, also wrote an account of this journey to Mecca, of which large parts are quoted in footnotes to the edition of his father’s travel text.(4) Furthermore, one of Muḥammad bin ʿAbd al-Kabīr al-Kattānī’s followers, a religious scholar from Marrakech called ʿAbd al-Salām bin Muḥammad al-Muʿṭī al-ʿAmrānī (1861- (2) For an overview of the ḥajj in colonial times, see: Sylvia Chiffoleau, Le Voyage à La Mecque (Paris: Belin, 2015). (3) Muḥammad bin Jaʿfar Al-Kattānī, Al-Riḥla al-Sāmiyya ilā al-Iskandariyya wa Miṣr wa-l-Ḥijāz wa-l-Bilād al-Shāmiyya, ed. Muḥammad Ḥamza bin ʿAlī al-Kattānī and Muḥammad bin ʿAzzūz (Al-Dār al-Bayḍāʾ/Bayrūt: Markaz al-Turāth al-Thaqāfī al-Maghribī/Dār ibn Ḥazm, 2005), 153; ʿAbd al-Salām bin Muḥammad al-Muʿṭī Al-ʿAmrānī, Al-Luʾluʾa al-Fāshiyya fī al-Riḥla al-Ḥijāziyya. Wa hiya Waqāʾiʿ Riḥlat Ḥajj al-Imām Abī al-Fayḍ Muḥammad bin ʿAbd al-Kabīr al-Kattānī ʿĀm 1321h [1904], ed. Nūr al-Hudā ʿAbd al-Raḥmān Al-Kattānī (Al-Dār al-Bayḍāʾ/ Bayrūt: Markaz al-Turāth al-Thaqāfī,/ Dār ibn Ḥazm, 2010), 223.) (4) I have not been able to study this work, titled ʿAqd al-Zamr wa-l-Zabarjad fī Sīrat al-Ibn wa-l- Wālid wa-l-Jadd and written by Muḥammad al-Zamzamī al-Kattānī, as it does not seem to have been published. 8 1931), documented the journey of his shaykh in a travelogue titled Al-Luʾluʾa al-Fāshiyya fī al-Riḥla al-Ḥijāziyya. These three ḥajj travelogues were not published at the time.(5) The only existing copy of Muḥammad bin Jaʿfar al-Kattānī’s travelogue was found in the private library of the Al-Kattānī family. It is smudged and has the author’s notes in the margins, which might suggest that it was not distributed as a manuscript at that time either.(6) Similarly, the travelogue of Muḥammad bin Jaʿfar al-Kattānī’s son, written on a typewriter, seems to have been kept in the private collection of the Al-Kattānī family.(7) Al-ʿAmrānī’s travelogue manuscript might have had a wider distribution, as four copies were still extant according to its editor in 2010.(8) The main protagonists of these travelogues, the Kattānī cousins, were both very critical of European cultural influence in Morocco, Europe’s colonial meddling with Moroccan affairs, and the Moroccan rulers’ docility in handling this. They are often described as Islamic revivalists because they strove for the restoration of Islam and its texts, laws and rituals. Their vision of the version of Islam that needed to be restored is peculiar in its combination of scripturalism as well as maraboutism, which challenges set notions of a clear-cut division between revivalism and Sufism in the modern age (see below). The Kattānīs envisioned saints and other charismatic figures, among whom was the veiled shaykh Muḥammad bin ʿAbd al- Kabīr al-Kattānī himself, playing a leading role in restoring Islam and its law due to the saints’ and shaykhs’ special functions of mediation and intercession and as sources of baraka (blessing).
Load more

Recommended publications
  • Ibn Battuta Travels the Islamic World
    2/4/2020 Big Idea Ibn Battuta Travels the Islamic World Essential Question What do Ibn Battuta’s travels reveal about the Islamic world in the 1300s? 1 2/4/2020 Words To Know Hajj – an Islamic pilgrimage to Mecca; a religious duty that must be carried out at least once a lifetime by all adult Muslims who are capable of making the journey. Mecca – a city in Saudi Arabia that Muslims consider to be a holy city; the birthplace of the prophet Muhammad Pilgrimage – a religious journey. Let’s Set The Stage… Ibn Battuta was born in Tangier, part of modern-day Morocco, on February 25, 1304. He was raised by his family with a focus on education. As a result, Ibn Battuta’s urge to travel was spurred by interest in finding the best teachers and the best libraries in the world. Ibn Battuta was a Muslim student who studied law. He wanted to make the pilgrimage to Mecca, called the “hajj,” as soon as possible, out of eagerness and devotion to his Islamic faith. 2 2/4/2020 Ibn Battuta traveled for thirty years, mostly through lands where Islam was the predominate (main) religion and where people spoke Arabic because of the spread of the religion. When he returned from his travels, he wrote a book to reflect on his experiences throughout the Islamic world. On June 14, 1325, at the age of 21, Ibn Battuta rode out of Tangier on a donkey, the start of his journey to Mecca. 3 2/4/2020 Ibn Battuta stayed at a madrasas (Islamic college) as he made his way to Tunis.
    [Show full text]
  • Muslim Women's Pilgrimage to Mecca and Beyond
    Muslim Women’s Pilgrimage to Mecca and Beyond This book investigates female Muslims pilgrimage practices and how these relate to women’s mobility, social relations, identities, and the power struc- tures that shape women’s lives. Bringing together scholars from different disciplines and regional expertise, it offers in-depth investigation of the gendered dimensions of Muslim pilgrimage and the life-worlds of female pilgrims. With a variety of case studies, the contributors explore the expe- riences of female pilgrims to Mecca and other pilgrimage sites, and how these are embedded in historical and current contexts of globalisation and transnational mobility. This volume will be relevant to a broad audience of researchers across pilgrimage, gender, religious, and Islamic studies. Marjo Buitelaar is an anthropologist and Professor of Contemporary Islam at the University of Groningen, The Netherlands. She is programme-leader of the research project ‘Modern Articulations of Pilgrimage to Mecca’, funded by the Netherlands Organisation for Scientific Research (NWO). Manja Stephan-Emmrich is Professor of Transregional Central Asian Stud- ies, with a special focus on Islam and migration, at the Institute for Asian and African Studies at Humboldt-Universität zu Berlin, Germany, and a socio-cultural anthropologist. She is a Principal Investigator at the Berlin Graduate School Muslim Cultures and Societies (BGSMCS) and co-leader of the research project ‘Women’s Pathways to Professionalization in Mus- lim Asia. Reconfiguring religious knowledge, gender, and connectivity’, which is part of the Shaping Asia network initiative (2020–2023, funded by the German Research Foundation, DFG). Viola Thimm is Professorial Candidate (Habilitandin) at the Institute of Anthropology, University of Heidelberg, Germany.
    [Show full text]
  • 6 Pilgrimage and Hui Muslim Identity in the Republican Era
    6 Pilgrimage and Hui Muslim Identity in the Republican Era Yuan-lin Tsai Abstract Pilgrimage (hajj) is the fifth pillar of Islam and the most important symbol of unity of the Muslim ‘Community’ (‘Ummah’). When pan- Islamism and Chinese nationalism met in the early twentieth century, it is interesting to see how the Chinese pilgrims, and the Chinese Muslims as a whole, understood and responded to the Islamic revivalist call to the unity of the Community and the Chinese nationalist voice to build a new nation-state. This chapter explores the relationships between these two forces by researching original official documents, news reports, memoirs, and other biographical materials regarding the Hui Muslims’ pilgrimage experience. It concludes that Hui Muslim pilgrims’ choice is not an either/or question, but a mixture of pan-Islamism and Hui patriotism. Keywords: pilgrimage, Mecca, Hui, Uighur, pan-Islamism, Wahhabi Introduction Islam in China has not yet been a well-explored field despite some ground- breaking books and articles that have been published in Chinese, Japanese, and various Western languages during the last two decades. The scholars in this field have usually made their own efforts in an isolated fashion and have not integrated into the academic communities of either Islamic studies or Chinese studies. This is also true for the studies of the Chinese Muslims’ pilgrimage (hajj). In the two most comprehensive historical works on the pilgrimage – Peters’ The Hajj: The Muslim Pilgrimage to Mecca and the Holy Places (1994) and Wolfe’s One Thousand Roads to Mecca: Ten Centuries of Travelers Writing about the Muslim Pilgrimage (1997) – there is no mention of the Chinese Muslims’ pilgrimage journey.
    [Show full text]
  • 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.
    [Show full text]
  • British Colonial Knowledge and the Hajj in the Age of Empire
    chapter 3 British Colonial Knowledge and the Hajj in the Age of Empire John Slight Introduction Europeans produced and accumulated a vast body of information on the peo- ples, societies and polities they encountered, and, in many cases, came to rule over during the age of empire. This material was recorded in numerous formats, including maps, account-books, official reports, censuses, gazetteers, published books and pamphlets, and by a wide variety of authors, including consuls, colo- nial officials, travellers, doctors, and missionaries. Islam was an important sub- ject of enquiry for Europeans engaged in this information gathering.1 Given the size and number of Muslim polities, and the geographical spread and demo- graphic strength of Muslims from West Africa to Southeast Asia, this was unsur- prising.2 Many of Islam’s religious practices attracted European attention for a number of purposes—scholarly, ethnographic, economic—and often inter- sected with colonial administration, such as the municipal regulation of what were termed ‘Muslim festivals’, such as ʿĪd al-Fiṭr.3 But the scale and scope of the Hajj set it apart from Islam’s other religious practices as a subject and object of enquiry for Europeans. The Hajj is the largest annual gathering of people on the planet for a religious purpose. Every year during the imperial era, hundreds of thousands of men and women, many of whom were colonial subjects, made the momentous decision to leave their homes across Africa and Asia to set out on the often long journey to the Ḥijāz, and the Holy City of Mecca, to perform the Hajj, the fifth pillar of Islam.
    [Show full text]
  • After Hajj: Muslim Pilgrims Refashioning Themselves
    religions Article Article After Hajj: Muslim Pilgrims Refashioning Themselves Kholoud Al-Ajarma Kholoud Al-Ajarma Faculty of Theology and Religious Studies, University of Groningen, 9712 GK Groningen, The Netherlands; [email protected] of Theology and Religious Studies, University of Groningen, 9712 GK Groningen, The Netherlands; [email protected] Abstract: The Muslim pilgrimage to Mecca (Hajj) is one of the five pillars of Islam and a duty which Abstract: The Muslim pilgrimage to Mecca (Hajj) is one of the five pillars of Islam and a duty which Muslims must perform—once in a lifetime—if they are physically and financially able to do so. In Muslims must perform—once in a lifetime—if they are physically and financially able to do so. Morocco, from where thousands of pilgrims travel to Mecca every year, the Hajj often represents In Morocco, from where thousands of pilgrims travel to Mecca every year, the Hajj often represents the culmination of years of preparation and planning, both spiritual and logistical. Pilgrims often the culmination of years of preparation and planning, both spiritual and logistical. Pilgrims often describe their journey to Mecca as a transformative experience. Upon successfully completing the describe their journey to Mecca as a transformative experience. Upon successfully completing the pilgrimage and returning home, pilgrims must negotiate their new status—and the expectations pilgrimage and returning home, pilgrims must negotiate their new status—and the expectations that come with it—within the mundane and complex reality of everyday life. There are many am- that come with it—within the mundane and complex reality of everyday life.
    [Show full text]
  • Malcolm X: Chronology of Change Rose-Ann Cecere Iowa State University
    Iowa State University Capstones, Theses and Retrospective Theses and Dissertations Dissertations 1970 Malcolm X: chronology of change Rose-Ann Cecere Iowa State University Follow this and additional works at: https://lib.dr.iastate.edu/rtd Part of the English Language and Literature Commons, and the Nonfiction Commons Recommended Citation Cecere, Rose-Ann, "Malcolm X: chronology of change" (1970). Retrospective Theses and Dissertations. 16712. https://lib.dr.iastate.edu/rtd/16712 This Thesis is brought to you for free and open access by the Iowa State University Capstones, Theses and Dissertations at Iowa State University Digital Repository. It has been accepted for inclusion in Retrospective Theses and Dissertations by an authorized administrator of Iowa State University Digital Repository. For more information, please contact [email protected]. HALCOU1 X: CHRONOLOGY OF CHANGE by Rose-Ann Cecere A Thesis Submitted to the Graduate Faculty in Partial Fulfillment of The Requirements for the Degree of MASTER OF ARTS Major Subject: English Signatures have been redacted for privacy Iowa State University Of Science and Technology Ames, Iowa 1970 "My whole life had been a chronology of change." When a man dies, especially a man like Malcolm X, those who survive him often feel compelled to study his life. My own reading of The Autobiography of Malcolm! indicates that the most important factor in his career may have been his ability to modify his own life greatly. This man made conscious changes in his existence. The four names he used symbolize these changes. The four distinct yet interrelated lives, and the names he lived them under, make up the pattern of his life.
    [Show full text]
  • Islam in the New World Order (Pdf)
    MIDDLE EAST CONTEMPORARY SURVEY Volume XV 1991 AMI AYALON Editor Barbara Newson, Executive Editor The Moshe Dayan Center for Middle Eastern and African Studies The Shiloah Institute Tel Aviv University Westview Press BOULDER, SAN FRANCISCO, & OXFORD Islam in the New World Order MARTIN KRAMER The year 1991 was also year one of the "new world order." Following the collapse of the Soviet Union, the US became the sole great power -- a power bent on translating its Cold War victory into a global regime of stability. The world of Islam watched these events with apprehension. The Soviet breakup promised hitherto unimagined opportunities, including the expansion of the Muslim world northward into the newly independent Muslim republics of the former Soviet empire. But in the here and now, the US seemed determined to impose a strict regime of American-style order, whether by persuasion or by force. In 1991, Washington decided both to wage war and make peace in the Middle East in order to consolidate its triumph. In both instances, there were Muslims who issued clarion calls to Jihad, in the name of another truth: the divinely promised primacy of Islam. THE JIHAD THAT FAILED The year began under the storm cloud of the Iraqi occupation of Kuwait, dating from the Iraqi invasion of 2 August 1990. This first crisis of the post-Cold War era had sorely divided the Muslim world, as rival camps coalesced around Iraq and Saudi Arabia. Both sides in the looming confrontation employed the idiom of Islam to justify their actions. Iraq claimed to have seized Kuwait in the collective interest of Islam's downtrodden masses, and Saudi Arabia claimed to have invited in foreign forces to restore the freedom of the oppressed Muslim people of Kuwait.
    [Show full text]
  • Downloaded License
    Journal of Women of the Middle East and the Islamic World (2020) 1–20 brill.com/hawwa Menstruation and the ṭawāf al-ifāḍa: A Study of Ibn Taymiyya’s Landmark Ruling of Permissibility Yahya Nurgat University of Cambridge [email protected] Abstract This article examines Ibn Taymiyya’s (d. 728/1328) unprecedented fatwas allowing menstruating female pilgrims to perform the ṭawāf al-ifāḍa, an essential rite of the hajj. In normative jurisprudential law, menstruating women are obliged to stay in Mecca and fulfil this rite only after returning to ritual purity. However, women in Ibn Taymiyya’s time found the prospect of staying in Mecca a difficult one, predominantly due to the risk of returning home without the protection of the hajj caravan. For mod- ern pilgrims, bureaucratic and financial obstacles also make extending one’s stay in Mecca a difficult task. This paper examines how Ibn Taymiyya’s application of ḍarūra enabled him to provide legal recourse for the numerous female pilgrims affected by the consequences of menstruating while on the hajj. It also explores the extent to which contemporary scholars have engaged with his landmark ruling in order to assist Muslim women today. Keywords menstruation – ḥayḍ – hajj – Ibn Taymiyya – ḍarūra – ritual purity – pilgrimage – ṭawāf al-ifāḍa – Salafi Introduction Circumambulation (ṭawāf) of the Kaʿba is an essential pillar (rukn) of the hajj, the annual pilgrimage to Mecca obligatory for every Muslim who is financially and physically capable. Female pilgrims who are menstruating cannot per- form the hajj ṭawāf, known as the ṭawāf al-ifāḍa, as they are in a condition of © Yahya Nurgat, 2020 | doi:10.1163/15692086-BJA10001 This is an open access article distributed under the terms of the CC BY 4.0Downloaded license.
    [Show full text]
  • Complete Hajj Lesson Plan (PDF)
    Lesson Plan for The Pilgrimage to Mecca: Understanding the Rituals of the Hajj Grade Levels: 7th and 9th Grade World History/Social Sciences OBJECTIVE This lesson explores the religious and historical significance surrounding the various rituals of the hajj and the relationship among Islam, Christianity, and Judaism. The goal of this lesson is to demonstrate how the hajj, the fifth pillar of Islam, reinforces Islamic values and connects Muslims to a worldwide community. Students will research the pilgrimage to Mecca and the specific rituals of the hajj by using primary and secondary sources, including visuals. STANDARDS History-Social Science Content Standards 7.2 Students analyze the geographic, political, economic, religious, and social structures of the civilizations of Islam in the Middle Ages. 2. Trace the origins of Islam and the life and teachings of Muhammad, including Islamic teachings on the connection with Judaism and Christianity. 3. Explain the significance of the Qur’an and the Sunnah as the primary sources of Islamic beliefs, practice, and law, and their influence in Muslims’ daily life. Common Core Standards: Reading Standards for Literacy in History/Social Studies 6-12: Key Ideas and Details 1. Cite specific textual evidence to support analysis of primary and secondary sources. 2. Determine the central ideas or information of a primary or secondary source; provide an accurate summary of the source distinct from prior knowledge or opinions. Integration of Knowledge and Ideas 7. Integrate visual information (e.g., in charts, graphs, photographs, videos, or maps) with other information in print and digital texts. 1 MATERIALS • Asian Art Museum video Hajj Stories (Bay Area), made up of five segments.
    [Show full text]
  • Journey to Mecca Educator's Guide
    Educator’s Guide www.journeytomeccagiantscreen.com Journey to Mecca: In the footsteps of Ibn Battuta Ibn Battuta is considered one of the world’s greatest travelers. During the 14th century, he traveled an estimated 75,000 miles across most of the Eastern Hemisphere, three times farther than Marco Polo, in search of knowledge and for the love of travel. In today’s world, this encompasses over 40 countries. To share the learning and research so highly valued by Islamic culture, the Sultan of Morocco, Abu Inan Faris, wanted Ibn Battuta’s worldwide travels recorded and published when he returned home to Morocco after almost 30 years. Ibn Juzayy, a Moroccan Court Secretary, was appointed to write down Ibn Battuta’s reminiscences. His travel journal, The Rihla (formally titled A Gift to the Observers Concerning the Curiosities of the Cities and the Marvels Encountered in Travels), documents this enormous achievement and is I set out alone, having neither the inspiration for the film. Ibn Battuta’s journey gives us a first-hand fellow-traveler in whose account of life in the 14th-century Muslim world, while offering a glimpse of the world through the perspective of an educated “cosmopolitan.” The companionship I might find original book, handwritten in Arabic, can be viewed today at the National cheer, nor Caravan whose party Library in Paris. I might join, but swayed by an The early 14th century was a favorable time for a Muslim traveler. overmastering impulse within me It was nearing the end of the Golden Age of Islam, one of the great and a desire long-cherished in explosions of scientific and cultural achievement in world history.
    [Show full text]
  • The Arab Community in London
    The Arab Community in London Presented by JOHN HOWARD SOCIETY OF LONDON AND DISTRICT There are 22 Arab countries which are referred to as the “Arab World” The Arab population is 400،652،486 The majority speaks the Arabic language and there are many local dialects Asia Africa Palestine Egypt Jordan Sudan Lebanon Algeria Syria Morocco Iraq Tunisia Saudi Arabia Somalia Kuwait Libya Qatar Mauritania Bahrain Djibouti United Arab Emirates Comoros Yemen Oman Palestine Lebanon Iraq Egypt Syria Algeria United Arab Emirates Tunisia The land of birth of the three Abrahamic religions Old countries with very rich history and Culture Contributions to human development in all fields Middle East also includes non-Arab countries such as Turkey, Iran, Cyprus and Israel The dominant religion is Islam. There are other religions : Christianity, Druze, Baha`I, Jewish, …. Arab Muslims are mostly Sunni with a minority of Shi’a About 20-30 percent of Muslims worldwide are Arabs. There are more Muslims in Indonesia, for example, than in all Arab countries combined Large populations of Muslims also live in India, Iran, other parts of East Asia and Sub-Saharan Africa Islam has strong Arab roots, though, as the religion's holiest places are in the Middle East, the prophet Muhammad was an Arab, and the Quran was originally revealed and written in the Arabic Language In Canada, Muslim children attend Islamic schools to learn the Quran Mecca Each country in the Arab world has its own traditions , costumes, food, music and ceremonies Hijab: is a religious practice, not a cultural practice. It is rooted in Islamic teachings about modesty.
    [Show full text]