Throughout, Islamic history there had also been an intuitive and essential human urge to protect oneself of harm from otherworldly misfortunes. One of the most popular mediums to achieve this protection, was the use of talisman and amulets in all forms and sizes. Regardless of talisman’s strong association with Islamic tents, it is still traditionally considered part of the occult sciences, in that talismanic objects invoke the realm of the supernatural for their powers. Therefore, the usage of talisman is often perceived as occultists, alongside magic and astrology as we have seen, was believed to be detrimental to religious purity and even deemed as heretical. However, this chapter aims to demonstrate the complexity of talisman in Islamic …show more content…
In addition, we can briefly infer from Ibn Taymiyyah’s writings that talisman was also considered a problematic occult science which hindered the purification of Islam. However, it should be noted that the condemnation of the uluma towards talisman as an occult science is surprisingly negligible, when equalled to astrology as an occult science. Nevertheless, making the case that occult sciences did not deteriorate in the Mamlūk period, but rather still played a fundamental role in Mamlūk society. The chapter will firstly consider the two unpublished Mamlūk talismanic scrolls, LNS 12 MS and LNS 25 MS which Yasmine F. Al-Saleh comprehensively discusses in her thesis "Licit Magic": The Touch and Sight of Islamic Talismanic Scrolls on talismanic scrolls and its function in Mamlūk society. Secondly, a bracelet dating from 13th to early16th century Egypt, or possibly Palestine, decorated with the Evil Eye for talismanic protection. Finally, a colourless glass basin dating from 14th century Egypt/Syria, which also has talismanic symbolism and powers. Subsequently, the nature of talisman and its complex existence within Islam will be deliberated, as well as reaffirming why talisman did not deteriorate during the Mamlūk …show more content…
Ibn Khaldūn’s depth of focus on talisman is on par with his attention to astrology, and his stance on the nature of talisman as well as its usage is made very clear. He explains in profundity what constitutes as forbidden in talisman, elucidating that it is a science showing how human souls may be able to exercise an influence upon the world of the elements, with the aid of celestial matters. Therefore, in comparative study of religious scholars, whom classify the use of talisman and amulets as a form of magic, in that it is a way of beholding the world based on the notions that a individual can manipulate natural and supernatural forces for either righteous or evil purpose. Thus, Ibn Khaldūn stresses that talisman as occult science are forbidden by numerous religious laws, as their intent is to harm and require the practitioners to give supremacy, devotion, and adoration to other beings other than Allah, such as celestial bodies and supernatural elements. Consequently, leading individuals astray from religious purity and giving devotion to a falsified system of beliefs, that of the occult sciences. Ibn Khaldūn draws comparison and distinctions with talisman and sorcery, explaining that in essence the foundation of both occult sciences are the same, but have a fundamental difference, from where each occult science draws their influence and power. In
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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
The Cross-Cultural Articulations of War Magic and Warrior Religion by D. S. Farrer, main purpose of this article is to provide a re-evaluated perspective of religion and magic, through the perspective of the practitioners and victims. Farrer uses examples that range from the following: “Chinese exorcists, Javanese spirit siblings, Sumatran black magic, Tamil Tiger suicide bombers, Chamorro spiritual re-enchantment, tantric Buddhist war magic, and Yanomami dark shamans” (1). Throughout the article, he uses these examples to address a few central themes. The central themes for war magic, range from “violence and healing, accomplished through ritual and performance, to unleash and/or control the power of gods, demons, ghosts and the dead” (Farrer 1).
In "Between Cult and Culture: Bamiyan, Islamic Iconoclasm, and the Museum," Finbarr Barry Flood expresses many ideas concerning Islamic iconoclasm. His focus was on the ."..iconoclastic practices of Muslims living in the eastern Islamic world, especially Afghanistan and India." Flood discusses issues with traditional patterns considering Islamic iconoclasm and the "many paradoxes" that "complicate" our understanding of Islamic iconoclasm. Throughout this essay we become familiar with "essentialist conceptions of Muslim iconoclasm" as well as "political aspects of what has largely been conceived of as a theological impulse." These points later provide a basis for analyzing the destruction of the Bamiyan Buddha by the Taliban in March 2001. "It will be argued that their obliteration indexed not a timeless response to figuration but a calculated engagement with a culturally specific discourse of images at a particular historical moment."
Islam has a deep history, beginning with ideas originating before Muhammad and spanning to the present day. Before Islam, the Bedouin people’s faith contained a belief in supreme beings alongside animism. They also put a large emphasis on ancestor worship (Swartz 15). Some groups...
The Islamic tradition, as reflected in Naguib Mahfouz’s Zaabalawi, has over the course of history had an incredible impact on Arab culture. In Mahfouz’s time, Islamic practices combined with their political relevance proved a source of both great power and woe in Middle Eastern countries. As alluded to in Zaabalawi, Mahfouz asserts the fact that not all Muslims attain religious fulfillment through this common tradition, and other methods outside the scope of Islam may be necessary in true spiritual understanding.
However much Islam and Christianity would seem to share common ground, the discussion is not complete without noting the parallels between this two that have taken center stage. Some of the remarkable differences as they try to answer deep life complexities arise in the areas of religious practices by both their adherents and the clergy (Dorothy 13-28). “There is also a stark contrast to the belief system subscribed to, means of salvation, scriptures”. The most prominent difference present concerns the belief of life after death and practices of depicting the metaphysical
Over the centuries, the concept of Witchcraft, as it presented within religion and society, evoked a variety of responses and attitudes that permeated throughout the cultures of the world. Christianity incited wars, hysteria, and chaos in the name of extinguishing the practice of Witchcraft. Today, there are prominent religions within many cultures that uphold the practice of witchcraft as a feasible manifestation of spirituality. The term conjures up a variety of images for a diverse range of people. To the Azande, witchcraft, oracles and magic existed in everyday life as permeation of the Zande culture.
Since the beginning of time, religion has played one of the most significant roles within human existence and has been believed to be the source whereby our governing laws have been derived. However, dating back to as early as the 3rd to 6th century, Greek philosophers inclusive of Diagoras of Melos, Euhemerus, alongside the schools of Hindu philosophy, Samkhya and the Greek Cyrenaic School were all amongst some of the first who did not accept the idea of God (Friedrich, 1942, 25). In the 7th century and during the Early Middle Ages, undergoing the Golden Age, the idea of knowledge was emphasised amongst the Muslim world, translating and collaborating knowledge from all over the world, giving rise to a group of people known as the Dahriyya who were the ‘holders of materialistic opinions of vari...
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Operations strategy is the structure of plans for the optimum allocation of the resources of the organization for the purpose of production. It specifies the plan of action by which it can allocate its resources to meet its long term competitive strategy. Operation strategy is based on the business strategy of the organization so as to necessitate effective production. To put it in simple words, it is the effective use of the resources such as location, size, available facilities, labor skills, technology, processes and equipment and machinery.
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