Islamic Rituals Research Articles

Exploring Ibn ‘Arabi’s Metaphysics of Time and Space in Sufi Ritual: the ‘Issawiya Dhikr of Sidi Bou-Sa‘id

This article examines the relationship between medieval Islamic philosophy and contemporary Tunisian Sufi ritual. Focusing on the metaphysics of time and space in the writings of the twelfth-century Andalusian saint Muhyiddin Ibn ‘Arabi, the author explores the dhikr ritual within the framework of Sufi ontology in order to highlight the relevance of Islamic intellectual history to the religious practices of the ‘Issawiya Sufi community. The dhikr is one example of many indigenous performance traditions that are part of the rich cultural life of Tunisia. These are spaces where adepts engage with complex philosophical ideas through embodied performances. Thus, Sufi rituals raise important questions about the relationship between theory and embodied practice, which, although grounded in a particular cultural context, could be of relevance to the broader range of theatre. Dia Barghouti is a playwright and PhD candidate in the Department of Theatre and Performance at Goldsmiths, University of London. Her plays have been performed at the Ashtar Theatre, the SIN festival of video and performance art, and the Khalil Sakakini Cultural Centre, all in Ramallah, Palestine.

The Musicality of Campursari Music in the Islamic Ritual Context

This article discusses campursari’s music, which has an increasingly broad role, from profane to sacrilegious Islamic areas. Since its birth, this music serves as entertainment music. In the era of the 1990s and its peak in the 2000s, this music entered and interacted with the Islamic community. The entry of campursari music into the Islamic religious community is the embodiment of expectations and demands for environmental situations and conditions. Hopes and needs give birth to musical syncretism, which gives birth to adaptation strategies. Verstehen are appropriate methods for recognizing forms of adaptation and syncretism. The choice of the verstehen method is because this article does not merely highlight the problem of music, but also tries to understand the social actions of campursari musicians in serving the muslim community via campursari music. The choice of this approach is because musical adaptation stems from the idea that the birth of musicality has the support of a socially developed network of meanings. The benefit is to recognize the principles and rules of adaptive value and productive syncretism that occur behind music phenomena. The results of this study indicate that campursari's performance is sufficient to prove that campursari's musical musicality in the context of Islamic rituals is productive syncretism. Adaptation and syncretism are thus two methods and ways of building products, both of which must co-exist.

Teaching Arabic in State Islamic University

AbstractServing as the language of al-Qur'an and everyday Islamic rituals both individually and in public congregation, Arabic is a necessary tool for all Muslims to complete their religious duties; therefore, Arabic subject is offered elsewhere starting from PAUD education to university level in our Muslim majority country. This study is going to discuss a specific aspect regarding the strategy of teaching Arabic in higher education. This specific aspect has already been our concern quite a while; it related to the ‘upgrade’ or the transformation of IAIN institution into UIN in which there are faculties with non-religious subjects and their students whose background are of non-or-minimum earlier religious education. In general, they were educated in public high school and had not enough study in Arabic; they were succinctly not familiar with its linguistic peculiarities. Qualitative in nature and with naturalistic approach, this study unveils the urgency of Arabic language proficiency for these students of non-religious faculties. It reveals as well the need for a shift in teaching strategies at UIN for students in non-religious faculties, in a systematic and proper way so that they may develop interest towards the study of Arabic language

Religious Rituals as Civil hexis

Abstract In their attempt to question the assumption that rituals are merely symbolic, Talal Asad and Saba Mahmood tried to show that rituals have functioned as instruments. In Asad’s study of medieval Christianity and Mahmood’s work on mosque women, rituals function to make selves. These instrumentalist readings stand outside the usual modernist representational readings. For these anthropologists, the distinction between representational and instrumental understandings of rituals seems to be very clear. Nationalist modernist readings of Islamic rituals seem to confirm the representational logic, which apparently falls entirely outside the instrumental framework. In this paper, I intend to disturb this clear-cut distinction, and demonstrate that in many occasions the instrumental understanding is preceded by a representational interpretation, while the representational may, in turn, help create a civil subject. My evidences come from the Iranian Islamic literature in 1960s and 70s, viz. Mortaza Motahhari, Ali Shariʾati, Mehdi Barzargan, and the authors of Maktab-e Islam monthly. Although some of these intellectuals emphasized the instrumental nature of rituals in making the pious subject, others proposed different rationalizations—medical benefit, collective solidarity and order, and existential meaning. For these thinkers or their audience, there was no clear distinction between these justifications. It is true that many of them had a representational logic; but they contributed to making a proper civil subject. Hence, the instrumental-representational binary cannot always be maintained. Asad’s and Mahmood’s critiques of anthropological readings of rituals have yet to be qualified to take into account the prior interpretations and theological context of religious rituals, to highlight the conflation of the representational and instrumental frameworks in many modern rituals, and to note that deciding on the instrumentality of a particular ritual is not only significant when it is about constructing the interior of the private self, but may be involved in building larger communities.

Challenges Related to Rituals and Law Facing Saudi Students in the UK

Saudi students studying abroad encounter some challenges as regards the climate and culture of the UK. These challenges may not only be observed in the language and academic curriculum. Hence, this study aims to test the rooted religious values and jurisdiction practices among Saudi Muslims concerning their experiences, needs and other challenges while studying in the UK. This study included a sample of 100 Saudi students enrolled in a different academic year in the UK institutes. Findings reveal that the majority of the Middle Eastern students experienced difficulties in offering prayers, displaying Islamic rituals such as funerals, and paying Zakat to people. These students also experienced problems in learning about juristic and judicial regulations and identifying the significance of civil and human rights, intellectual/religious tolerance, and women’s rights. Most of the students experienced issues with their wives due to the social environment. Understanding this experience is significant to help ease the students' challenges and make their experience in the UK successful.

Strengthening the Indigenousization of Islam by Gus Dur in the Middle of the Formalization of Religion

The focus of this article is to examine the process of Gus Dur's indigenousization of Islam as a response to the increasing phenomenon of religious formalization. This topic is considered important because it is an effort to keep local culture and traditions down to earth. Apart from that, the indigenousization of Islam is also a contra-naration against the conservative understanding of Islam which states that indigenous Islamic rituals are regarded as bid’ah, shirk or khurafat that must be rejected. This was raised because according to muslim fundamentalists, the religious practices of indigenous Muslims are opposite of the practices of salaf as-salih which conform Islam totality or kaffah and authentic Islam. In addition, the indigenousization of Islam emerged as a response to the phenomenon of the formalization of religion which leads to the commodification of religion by making religion as a sale value. This writing employes socio-descriptive method which has come to conclusions as follows. First, the indigenousization of Islam which was initiated by Gus Dur was the result of Gus Dur's long struggle with praxis in nature. Second, Arabization with its’ formalization of religion has injured the diversity of the nation of the archipelago and opened up opportunities for the rise of ideological and political interests. Third, the common thread or root of the problem between conservative Islamic groups with their attitudes of formalizing religion and the indigenousization of Islam lies in the differences in understanding the values of Islamic normativity and culture.

Issues on Purification of Surgical Instruments Practice from Najasah (Najis) of a Dog

Introduction: From Quran, dogs were mentioned several times in different perspectives. Surah al-Maidah , informs that a hunting dog’s catch is lawful to be eaten. An authentic hadith about a prostitute who gave water to a dog and her sins were forgiven and was promised heaven. Case report: MrJ, 35 years old gentleman, sustained 3cm x 2cm over left leg following a dog bite. Patient underwent emergency operation and appropriate antibiotic given. After operation, the nurse had washed entire surgical instruments with taharah soap, washed it again six times with water and followed by enzymatic detergent before sending for autoclaving. Discussion: The status of dog impurities and how to clean it derived from hadith narrated by Abu Hurairah: ‘Rasulullah PBUH said: ‘Cleaning a utensil that has been licked by a dog is by washing it seven times and one of the washing cycle is mixed with soil”. Majority Muslims in Malaysia follow Shafi'i sect, where dog’s saliva and all its body are considered ritually mughallazah. Thus, if touched, they are required to cleanse the body part that came into contact with a specific Islamic ritual as mentioned. Up to date, there is no official guideline from KKM or JAKIM related to this. Surgical instruments used for the operation related to dog bite injury were not in direct contact with the dog. This practice imposes unnecessary steps for staffs. Apart from that, there are no study done on the effect of commercially manufactured soil-based soap to surgical instruments. The information regarding content also unclear. Surgical instruments are sensitive and expensive, thus improper handling can expedite damage to the instruments. Conclusion: KKM and JAKIM are recommended to produce SOP regarding this issue. Effort should be done to produce medical grade soil-based cleansing agent. Study should be done to evaluate the safety to surgical instruments.

Performing Islamic Rituals in Non-Muslim Countries: Wedding Ceremony among Indonesian Muslims in The Netherlands

This paper discusses how the Indonesian Sunni Muslim leader Abdurrahman Wahid and the Iranian Shiite Muslim leader Ayatollah Khomeini responded to the debate about the relationship between Islam and the state. Their responses impacted on the struggle of Indonesian and Iranian Muslims in considering the ideological basis of Indonesian and Iranian states. On the one hand, Wahid with his educational and social background and Indonesian political context rejected the concept of an Islamic state. He did not agree with the formalization of Islamic sharia. To implement his idea, he promoted the idea of Pribumisasi Islam. For Wahid, islamization was not arabization. Khomeini, on the other hand, believed that Islam is a religion that has complete laws and way of life including social rules. According to Khomeini, to effectively implement these rules, Muslims need to have executive power. In Khomeini’s view, when the Quran calls for Muslims to obey Allah, the messenger, and ulil amri, this means that Allah instructs Muslims to create an Islamic state. To realise his views, Khomeini proposed the doctrine of Velayat-e al Faqeeh. Thus, different religious-political contexts of these two leaders contributed to their different responses to the relationship between Islam and the state.

ISLAMIC PSYCHOTERAPHY AND SOCIAL DISRUPTION

This paper uses the perspective of Islamic psychotherapy to examine the development of science and technology and its influence on the changes in adolescent life based on the values of the Qur’an and the Hadi>th. It particularly addresses the practice of Islamic counseling at an Islamic Junior Middle-School, Madrasah Tsanawiyah Negeri/MTsN 4. This article further argues the applicability of Islamic Psychotherapy as a model of overcoming crisis among the students through religious activities. Islamic psychotherapy dictates students to manage mind, emotion and ethics as well as to distance themselves from religiously unlawful acts. A series of collective Islamic rituals performed by students is crucial as a way to cultivate collective belongings, to maintain self-integrity, integrity of the soul and to achieve self-actualization.

ISLAMIC PSYCHOTERAPHY AS A MEANS OF ADOLESCENT EDUCATION IN THE DISRUPTIVE ERA

This paper uses the perspective of Islamic psychotherapy to examine the development of science and technology and its influence on the changes in adolescent life based on the values of the Qur’an and the Hadi>th. It particularly addresses the practice of Islamic counseling at an Islamic Junior Middle-School, Madrasah Tsanawiyah Negeri/MTsN 4. This article further argues the applicability of Islamic Psychotherapy as a model of overcoming crisis among the students through religious activities. Islamic psychotherapy dictates students to manage mind, emotion and ethics as well as to distance themselves from religiously unlawful acts. A series of collective Islamic rituals performed by students is crucial as a way to cultivate collective belongings, to maintain self-integrity, integrity of the soul and to achieve self-actualization.

The Translation of Islamic Rituals in the Novel Rimba Harapan into French

The Translation of Islamic Rituals in the Novel Rimba Harapan into French

Islam among the Turkmen of Stavtopol Krai and Astrakhan Oblast.

The article is devoted to the role of Islam in culture and social life of the Turkmen of southern Russia. The study is based on the author's field materials collected in 2007–2015 in the Stavropol and Astrakhan Regions. The ethnic group of the Russian Turkmen was formed in the XVII–XIX centuries and currently counts about 17,000 people. The Turkmen are Sunni Muslims, most of their customs and rituals are associated with Muslim prayers and symbolism. At the same time, the Turkmen are not among the zealous Muslims, in their spiritual culture there are folk customs and beliefs that are very superficially associated with Islam. In the Soviet period, the Russian Turkmen maintained their religion, secretly carried out Islamic rites and rules, despite the anti-religious state policy. Currently, the religiousness of the Turkmen varies greatly, but almost all families hold major religious ceremonies. Mosques play the role of community centers, social life in the Turkmen settlements is closely intertwined with religious life, and the mullahs are local leaders and take part in self-government bodies. Propaganda of fundamentalist Islam has not bypassed the Turkmen, as many regions of the North Caucasus. A peculiar situation has developed: young people have become involved in religion much more than old honored people, educated in the Soviet ideals. Residents of the Turkmen settlements and imams of mosques are trying to resist the spread of fundamentalist ideas. The situation is particularly difficult in the Stavropol Territory; so the regional administration is trying to control any cultural and religious activities on the ground, sometimes suspecting “Wahhabi sentiments” among quite loyal citizens, such as the Turkmen. It is important that the Turkmen are almost the only people of this region who, traditionally practicing Islam, retain complete loyalty to the Russian population and the Russian state

The Practice of Political Entrepreneurship in a Rural Javanese Village

This qualitative case study aims to explore the practice of political entrepreneurship in a rural Javanese village. Political entrepreneurship is dictated by the special interest of political entrepreneurs, incentives gained from the political system, and awareness about targeting the change of political institution, an explanation theorized by McCaffrey and Salerno (2011). Unlike the theory, this study assesses the importance of cultural explanation of political entrepreneurship which provides room in an academic discussion. The study reveals the role of Javanese (and Islam) values in encouraging the political entrepreneurship of a village head. Philosophical values of Javanese leadership promoting an exemplary leader (ing ngarso sung tulodo) and leadership behavior that is andap asor (humble) have favored public acceptance of the practice of political entrepreneurship. Furthermore, the doctrine (akhlak) and practices of Islamic rituals by the village head explain the direction of political entrepreneurship. This study discovers also the concept of ‘sungkan’ demonstrated in respect for the performance of the village head. Moreover, the ability to provide solutions to villagers’ problems practiced through suwuk and petungan add gratitude for the village head. Leadership behavior adhering to these cultural and religious values directly or indirectly induced a ‘sungkan’ effect in a reelection bid (the 2013 Village Election). ‘Sungkan’, which is equal to electoral accountability, explicates the outcome of political entrepreneurship for the electoral process in the village that were relatively clean from vote-buying. Lastly, the casework expands political entrepreneurship theory, indeed, cultural and religious values can also drive the practice of political entrepreneurship.

Navigating Ethical Dilemmas in Mental Health Practice Between Professional Ethics and Islamic Values

Religiously committed mental health practitioners frequently encounter situations in which their perceived or actual religious mandates are at odds with their client’s values, leaving them in an ethical conundrum as to how to reconcile these values with the mandates of their professional ethical codes of conduct. Examples of such conflicts include dealing with cases involving abortion, sexual orientation, gender identity, consensual extramarital affairs, substance and alcohol use, as well as working with clients who display a minimal adherence to basic Islamic rituals and tenets. Precedents to such conflicts have led to serious legal consequences in some cases (DeSantis, 2012; Keeton v. Anderson-Wiley, 2010). Such conflicts are commonplace and particularly important for Muslim mental health professionals operating in the United States and other Western European countries that have secular professional codes of ethics. This paper is a “narrative literature review” that attempts to frame the discussion about value conflicts commonly experienced by Muslim mental health clinicians working within the Islamic legal and ethical discourses in the American context. This is done by analyzing the origins of some of these conflicts as well as providing potential resolutions. First, the relevant mental health philosophies, principles, codes, and definitions are examined. Second, the authors highlight how the Islamic maqāṣid (the higher objectives of Islamic law) and uṣūl (legal maxims), as well as Islamic standard practices, morals, and professional ethics, appear to contribute to the ethical dilemma. Different approaches to conflict resolution and reconciliation between Islamic mandates and ethical dilemmas are presented to help clinicians navigate their professional practice within ethical guidelines while remaining faithful to their religious values.

SEJARAH PERKEMBANGAN IKHWANUL MUSLIMIN DAN DAKWAHNYA

Hasan Albanna was the founding figure of the Muslim Brotherhood, he grew up in the city of Delta Egypt, Muhammadiyah. His father was a parasier, and the ulama, as was common in Egyptian society, Hasan followed in his father's footsteps. Hasan Albanna studied and received religious education from his father. At the age of 12, Hasan Albanna entered elementary school. Hasan Albanna then joined the group, namely the munkar prevention group. This association emphasizes explaining Islamic rituals and morality completely, and sends letters of threat to those found to violate Islamic standards.
 The view of the Muslim Brotherhood of da'wah is compensitive and universal, Islamic da'wah is not limited to only one not just so that each side gets a balanced portion, but Islamic da'wah affirms all sides and tries to make it happen both mind, spiritually, heart and body . The aspects of Islamic da'wah that are of concern are thought, morals, jihad, social politics, and culture.

القمر في الثقافة العراقية القديمة: اعادة قراءة لرواية" الهلال" لديانا ابو جابر و"طشاري" لأنعام كججي

Man used to attribute good and evil in his life to celestial bodies. Therefore, ancient civilizations paid much attention to astronomy which had a lasting impact on mythology and religion. In ancient Iraqi mythology, sad and happy events like war and peace, death and fertility, flood and famine, were attributed to the appearance and disappearance of the moon.Among the post-modern writers who wrote novels about Iraq are the Arab-American Diana Abu Jaber (1959 -) and the Paris-based Iraqi Inaam Kachachi (1952 -). Abu Jaber's Crescent (2003) tells a love story between an Iraqi professor and an Iraqi-American girl. The crescent of the title has to do with the Islamic ritual of marking the beginning of a lunar month like Ramadhan. As the novel suggests it has to do with patience and the unknown as represented by the sudden and unexpected reappearance of the protagonist (Hanif) after a long time of absence. Whereas Kachachi's Tashari (2013) details the scattering of Iraqis in different parts of the world after the-2003 events. It attributes this tragedy to the Pope's refusal to visit the city of Ur, the birthplace of Prophet Abraham which also used to be the residence of Nana, the moon god of the ancient Sumerians. While apparently both novels deal in part with the religious beliefs and practices related to the moon in Islam and Christianity, they, however, make no direct reference to ancient Iraqi myths. Although Abu Jaber expressed the wish of writing about "the legacy of Iraq", "the cradle of civilization" and Kachachi wrote mainly about Iraq and its " good old days", but rarely they made a direct reference to the moon and its significance in ancient Iraqi culture. Nevertheless, both novels implicitly abound in references to the moon that can be analyzed in terms of its status and the lasting impact it had on ancient Iraqi culture, which will be the focus of this paper.

ISLAMIC PRINCIPLES AND WORLD PRINCIPLES OF THE STATE

In this article constituting family education based on the Islamic religion and keeping its productive perfectly, its systematic, consistency, continuity key results are main factor in Islamic rituals its consistency is the process of development of Islamic knowledge according to teaching youngsters from simplicity to complexity stages. And its systematic relation is identified with person’s upbringing which is impossible with family education and it is not neglected in our country.

Pop-up Mosques, Social Media Adhan, and the Making of Female and LGBTQ-Inclusive Imams

Abstract The last few decades have seen the appearance of a number of mosques that do not constitute buildings; they are mosques without bricks. This article therefore defines a new concept, the pop-up mosque, as an analytical term for the temporary conversion of an other-purposed space into a mosque, which is used for Islamic rituals such as Friday prayer and marriages. The pop-up mosque can produce religious leaders such as female imams and it thereby becomes the stage on which nonconformist discourses such as Islamic feminism are embodied and enacted. The article also investigates the relation between social media and the pop-up mosque and defines the concept of ‘social media adhan’ as a prayer call that goes out through various channels on the internet. The article is based on field work and interviews conducted primarily in Denmark, Germany and Switzerland.

Abate humanitario e insensibilización en bovinos desde la perspectiva de la medicina veterinaria legal: Revisión

This review has the objective to discuss the main critical points of the humanitarian slaughter of bovines with approaches necessary for audits and fundaments for expert report. The Brazilian beef production has great importance in agribusiness, with national and international prominence. Currently, the population's concern about the welfare of production animals has been growing, making investments in scientific research and humanitarian education in all segments of the production chains. In the past decades the slaughter of production animals had been considered a technological procedure of inferior scientific grade, not composing a subject studied by universities, research institutes and industry. Subsequently, this issue gained importance when it was evident the influence of the quality of meat and its products in national and international trade. Following the obvious influences of the World Organization for Animal Health (OIE) and the International Humanitarian Society (HSI), the demand for source products of animals raised, handled, transported and slaughtered through the use of humanitarian practices grew up. It should be considered that animal welfare does not necessarily correspond to sanitary quality, but rather an ethical and moral concern of consumers. The Ministry of Agriculture, Livestock and Food Supply in Brazil (MAPA) predicts that until 2020 the Brazilian meat production will provide 44.5% of the world market, this being the great challenge of Brazil to maintain effective measures of humanitarian slaughter and to lead as a world exporter of bovine meat To slaughter animals under humanitarian conditions is a moral duty of man, and each country must establish strict regulations in order to guarantee this condition to all species. Conventional methods of slaughter of cattle involve the pre-desensitization of bleeding, except slaughtering conducted according to Jewish or Islamic rituals. The actions of audits and legal veterinary medicine have an important contribution in the settlement of judicial and etical issues in this process. So is necessary to invest in studies and discussions on the improvement of this important topic for use in audits and in the definition of an expert protocol aimed at humanized slaughter.

Religious Enlightenment in Mass Media (Experience of Uzbekistan)

This article analyzes religious tolerance and national harmony in the example of Uzbekistan. Over the years of independence, Uzbekistan has done a tremendous job in establishing interethnic harmony and religious tolerance in the society. And also, the article highlights a broad question on the introduction and implementation in the media of Islamic rituals and traditions.