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Gender roles in islamic society
Gender roles in islamic society
The contribution of sufism
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The popularization of Sufism as a common practice is controversial for a number of reasons. Objections by a number of theologians and jurists denouncing central aspects of Sufism are rooted in concerns regarding ideas about religious authority and unit.
A major area of concern for “orthodox” Islam in regards to Sufism is the ways in which it seems to challenge existing gender and sexuality based hierarchies and constructs. An example of this is that the singing and dancing of those who practice Sufism is likened to intoxication, and is believed it will in some way incite homoerotic behavior or attacks against authority (Berkey, 237). In addition, another large concern was the expanded role of women within Sufism. Women taking on leadership
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Out of that we see groups who are more moderate and inclined towards the beliefs of jurists and those who practice extreme mysticism in ways considered impure by the orthodoxy. The vast range of practices within Sufism and conflicting ideas about intuition vs. knowledge could be considered a movement towards the weakening of centralized Islamic beliefs. Particularly in terms of people like the shayk ummi who claim their knowledge from visions and dreams, rather than religious texts. This is clearly incredibly problematic for jurists who base their lives and beliefs off the laws and teachings within the text. Not only could this aspect of Sufism be denounced on these grounds, but also on the idea greater variances in teachings and beliefs could lead to a less unified Islam which could weaken standing political authority and Islam as a whole, as well as lead to …show more content…
The focus on individuality and ability to practice in many forms makes it more accessible to a greater range of individuals. However, it challenges orthodox beliefs in many ways, creating the potential to undermine orthodox precedent of political authority. In addition the many sects of Sufism and the conflict against orthodoxy could create vast conflict internally. This is especially important when looking at the conflicts of later groups of Islam. However, despite the denouncement by jurists out of fear of chaos and a weakened centralized orthodox authority, this more “popularized” Islam was able to spread due to its
The spiritual development of a community is a component absent in western formulations of modernity. For Deeb’s interlocutors the process of spiritual modernity is manifested in public piety and “authenticated Islam.” Deeb argues that women are essential participants in the construction of piety and “authenticated Islam” within the enchanted modern. Forms of public piety and social participation, including veiling, community service, and hosting Ashura majlis are necessary components in shaping this enchanted modern. Deeb further examines women’s roles in shifting away from a perceived religious backwardness towards a modern society throughout the second part of her book. Her discussion of the Ashura festival commemorating the martyrdom of Imam Husayn illustrates the shift from a traditional (taqlidi) form of religious worship to “authenticated Islam.” Deeb discusses how latam- self-flagellation- is considered backwards and according to pious Shi’i women the authenticated practice involves learning the lessons from Ashura and applying them to everyday life. The differences in traditional verses authenticated Islamic practices of Ashura reflect the increased participation and roles of women in the commemoration, and in the process of developing public piety and “authenticated
Khan, H. I. 1990. Sufi Mysticism: The Sufi Message. 10th volume. Geneva: International Headquarters of the Sufi Movement.
Islam is the second biggest faith in the world. It is a monotheistic, peaceful religion which believes that there is only one god in the whole universe and his name is Allah. In his book, “Islam the Straight Path”, L.Esposito (1998) writes that the main ambition of Islam is to spread into the entire world and every act is based on the words of Qur’an and Muhammad says and deeds. But throughout the years of spreading 12 new orders were created in Islam. They were deviations from the classical Islam. One of these orders was The Bektashi Order of Dervishes. Their religion was also known as the popular Islam or (non-canonical) (L.Esposito, 1998). The aim was to reach Allah in a different way. Dervishes could be driven in the history of Islam in the same role that monks stay in Christianity. Their main difference is that dervishes to don’t stay closed in cloisters but they are close to the people in the everyday life. Now the most significant order that took place in the Balkans and it is still present now days the Bektashi order of Dervishes is very famous in Albania. In order to understand clearly the role of this Sufi order (Tariqat) we need to explain some questions raised. Who created it? When and where was the Bektashi order born? What were the circumstances that leaded to his creation? What are its main features? Why did it spread in the Balkans? What is its role now? What is the place of it in the Islamic world? The world center momentarily speaking is in Tirana, Albania. Bektashism has its own place in the Islamic world but the influence of it and the crucial role it played on Balkans especially in Albania is considerable.
Islam, a religion of people submitting to one God, seeking peace and a way of life without sin, is always misunderstood throughout the world. What some consider act of bigotry, others believe it to be the lack of education and wrong portrayal of events in media; however, one cannot not justify the so little knowledge that America and Americans have about Islam and Muslims. Historically there are have been myths, many attacks on Islam and much confusion between Islam as a religion and Middle Easter culture that is always associated with it. This paper is meant to dispel, or rather educate about the big issues that plague people’s minds with false ideas and this will only be touching the surface.
The question was how to maintain the absolute authority of Quranic guidance while propagating Islam and ruling Muslims in ways that were of necessity-if Islam was truly going to spread-highly decentralized. The practices and beliefs of foreign cultures were considered to already embody significant aspects of Islam; they were to be seen as already "leaning" toward the faith. How then to be sufficiently flexible enough to engage the particularities of worlds external to Islam so as to know them well enough to be able to steer these societies into the fullness of the faith. The question was one more of pragmatics than of essential differences between societies. For the issue was to have Islam practiced in specific ways across diverse settings so that Muslims would not only be recognizable to each other but able to use the religion to collaborate in new and unanticipated ways in all domains of life.
Throughout his life, the Prophet Muhammad proved to be exceptionally adept at uniting diverse groups, negotiating a series of alliances and loyalty arrangements that spanned religious, tribal, ethnic, and familial lines (Berggren 2009). Among other things, this ability enabled Muhammad to forge a shared identity and found a nascent Islamic state from a diverse and even heterogeneous community (Rahman 1982; Ernst 2003, pp. 87-93). This diversity proved to be both a source of strength and conflict for Islam, and following the death of Muhammad early Islamic communities engaged in extensive debates not only about the nature of his teachings or how to carry his legacy forward, but also about the terms that should be used to define his authority. Although this debate produced a colorful array of movements within the tapestry of early Islamic civilization, this essay offers a critical examination of two particularly distinct perspectives on the nature of prophetic authority: namely, those articulated
Throughout history it is evident that many religions have been tried, tested, and, for some, radically changed. Many religions have gone through periods of time in which the way they were run or enforced underwent changes in practice and leadership. In many cases disagreements and differing outlooks among members of certain religions were to blame for these changes. Christianity and Islam are two examples of religions that have experienced changes over the course of their existence. While these religions seem to have little in common at first glance, both have strikingly similar pasts that consist of radical splits due to disagreements among members of the Christian and Islamic churches, resulting in new branches within each religion.
On the Harmony of Religion and Philosophy gives us insight to the philosophical views of a certain sect of Islam, and how it influenced it 's followers to view the world around them. Although it is helpful, this is written from a very biased position and it cannot be said that the views of the author are the views of Muslim culture as a whole. There is a constant attack on another religious group throughout the article that helps us to understand what this specific sect deems right and wrong through comparison of the groups.
As I reflect on spiritual disciplines it is easy for me to look at them and weed out the ones that I do not think apply to me and the ones that I am drawn towards. But as I press into God and ask him what he sees fit and what I need more of, the picture begins to looks different than what I thought I saw before. Since I am so obviously human, I would rather see my life through a different more accurate lens than one that is tainted and imperfect like those of my human eyes. When I look at my life spiritually it is easy for me to see the spiritual disciplines that just come naturally to me such as worship and service. Since I know that those are areas of my faith that I thrive in, I tend to gravitate towards those to try and satisfy my spiritual life but I leave other parts to suffer. I want to gain better understanding of my faith and ultimately cultivate a deeper relationship with the Father.
As a Shia Muslim living in Saudi Arabia, how would you describe the immediate community that you interact with in daily bases? Do you interact with more Shia Muslim or more with Sunni Muslims? Since I’m working in a big company in the city, I deal with people from different religious backgrounds, Muslims-both Sunni and Shia-, Christians, Hindus, Buddhists, etc. Of course the majority of the employees are Muslims both Arab and non-Arab. Sunnis outnumber Shia Muslims.
In Pakistan, there are two levels of sufism. The first level is the “populist” sufism for the population of rural areas. This level of sufism involves, “ belief in intercession through saints, veneration of their shrines and forming bonds with a pir(saint)”. There are many people in rural areas which are associated with pirs to seek their intercession. The other level of sufism in Pakistan is, “intellectual sufism” which has been growing among the educated and urban population. These people are influenced by the writing of sufis like “the medieval theologian Al-Ghazali, the sufi reformer Sheikh Ahmad Sirhindi and Shah Wali
“Just as a candle cannot burn without fire, men cannot live without a spiritual life.” According to Buddha, everyone needs some form of spirituality to define his or her life and existence. Webster Dictionary defines spiritualism as “a system of beliefs or religious practices based on supposed communication with the spirits of the dead, often times through mediums.” Though this is one general definition of spiritualism, this concept is one that does not hold a conclusive meaning. Each and every single person has the ability and right to create and practice their own idea of spiritualism. From ancient times to present day, the term and practice of spirituality has transformed, particularly from region to region. Despite the discrepancies in practices and overall understanding of this idea, spirituality has had an effect and impact upon all of humanity since the creation of time. This religion that is believed to have been established in the early eighteen hundreds, after two little girls claimed to have the ability to talk to spirits, sparked interest in this spiritual movement, allowing it to spread rather rapidly over many geographical locations. Aside from being recognized as a religion, spiritualism is also believed to be a form of philosophy and a science in which spiritualists believe that there is life after death and try to demonstrate this through the ability of attempting to communicate with those that have passed on. Spiritualism was socially different from other religions in existence at the time because it presented followers with a more tolerant belief system that assimilated the principles and facts from a selection the world's religions. Spiritualism also made it acceptable for women to play a disti...
The main problem of Sufism in an Islamic society is that Sufis seek to experience the love of Allah, which can also be seen as achieving oneness with Allah. While the former is protected in the Qur’an, as several passages refer to feeling the love of Allah and his love of his believers, the latter is undeniably against the traditional Islamic doctrine. Through the shahada and tawhid, profession of any God except for Allah is forbidden. This can be clearly seen through the Sufi poet al-Hallaj who was executed for shouting “I am god” in the streets after he supposedly achieved enlightenment. This is a very fine line which Sufi’s try to stay on the correct side of, since violation carries severe consequences. Still there are those like Faruqi who are vehemently opposed to religions which are not traditional Islam who would seek to discredit Attar’s Sufism through specific passages in his
Spirituality can have many different definitions, depending on who is asked. It can be something as simple as looking for a higher meaning to life, or something so complex that one can base their beliefs, religion and overall life around it. There are several different ways to express one's spirituality; rituals, songs, dances, stories, and writings are all common methods of expression.