When visiting the campus mosque it was quite different than what I had expected. I have visited a Mosque back in my hometown so compared to that one; this ceremony was a bit less formal. When walking into the prayer space I noticed that even though men and women were in the same room they created a divide in the rugs to distinguish the area where the men were separate from the women. Everyone was instructed to remove their shoes and either kneel or squat on the rugs. The rugs were set up to face the corner, which is in the direction pointed towards Mecca. Women had their heads and most of the rest of their bodies covered to remain modest and the mean dressed in nice attire. People were chatting with one another when the Muezzin, the person appointed to begin the call to worship, stands up and chants the adhan. All of the worshippers recite the prayer “God is the greatest, God is the greatest, I bear witness that there is none worthy of worship but God, I bear witness that Muhammad is the prophet of God, Come to prayer, Come to success, God is the greatest, There is no deity but God”...
By her admission the women volunteers of the social welfare organizations were predominantly middle and upper-class. Deeb does not consider how women from other socio-economic groups pursue and engage in piety and modernity, and how they view “authenticated Islam.” As such Deeb’s description of an authenticated Islamic community in al-Dahiyya seems to represent the formulations provided by a privileged class of women. The absence of other socio-economic is coupled with a cursory description of the peripheries of the community. Less emphasis is placed on the inhabitants of al-Dahiyya who are marginalized and excluded from the enchanted modern. A greater study of how authenticated Islam is understood by member of other socio-economic classes and the more marginalized members of the community would have given a greater insight, not only into the development of the enchanted modern, but also the social dynamics which govern
Ariana Donaville’s article “Muslim American Women on College Campuses” was published in Fashionista on May 13th, 2017. In this article, Donaville explains the changes that Muslim American women on campuses had to face prior and post 9/11. She explained how the Muslims students on college campuses were treated prior to 9/11 and post 9/11. She also elaborates on how most Muslim American women on campus have to hide their true/real identity to “Fit in” with other college students from different races. She also states a proposal/what can be done to make college life safer and more enjoyable for Muslim American students. This article was published by Fashionista, an independently owned magazine that is available to many journalists in the world. Dovaville is currently a college student at the University of Oregon who wants to help the Muslim American women at that institution to have a voice. This article will help me explain a proposal/provide a solution on how to make campuses more comfortable for Muslim American women.
Bayer, B. (2014). Women for the Wall’s founder to discuss traditional views of prayer at
The women and girls of this culture and religion will never have cut their hair, but wear it back in a bun. They wear plain fabric dresses reaching floor length, and wear a prayer in their hair indicating- white if married, black if single and no jewelry. As for the males and boys, dark colored suits, brim straw hats, long coats. They do not have mustaches and will grow beards after marriage.
Saturday, November 30, 2013 marked the fourth night of Chanukah. It was also the day that my friend Brandon and I visited the Center for Jewish Life in Marlboro, N.J. According to the information I gathered from different online news articles, it is a fairly new reform Synagogue that opened its doors in another smaller location in 2004. The current site of the temple was the former Monmouth Worship Center. Rabbi Yossi Kanelsky, with the help of the members of the congregation, relocated to this 18,000 square foot building in 2011. The temple is currently located within a scenic community off of Route 79 surrounded by private homes. The Synagogue can accommodate more than 500 people and has 17 classrooms for various activities for both adults and children.
shows how a Muslim must focus on God and God alone. This is due to
Driving along the highway, all eyes are drawn as a magnet to the unique building with its golden dome and unusual architecture. The Islamic Center is located at the base of a residential street in a small neighborhood. The center houses an Islamic school, a community center, an international school and the Mosque, which is the place of worship for Muslims.
Samuel Seium. I attended a Sikh temple that is located outside of Baltimore, Maryland with a friend who is Sikh and commonly attends the services. The temple was the size of a regular sized church and appeared to have a common Sikh temple design. Before entering the temple, it is customary to take off your shoes. My friend and I attended this event on a Sundays. Although the temple is open seven days a week, in America it is common for Sunday to be the busiest day at the temple because that is when the major religious group in this country attends their services so the Sikhs at this temple do the same. In the prayer room, we sat on the floor and crossed our legs. There was a person in the front of the room that was leading prayers. However,
“Culture belongs to the imagination; to judge it rationally is to misunderstand its function” (Wilson 79). In “The Butterfly Mosque” by G. Willow Wilson, she acknowledges culture and explains why cultures can differ so greatly. She emphasizes why its highly inconclusive to try to find a meaning behind ones culture. As a young American Muslim women she is faced with cross cultural ironies as she tries to find her identity and where she fits in. Her conversion to Islam brings into light her internalized prejudice and the different perspectives of Westerners towards the Middle East and vice versa. In her memoir, she depicts both positive and negative aspects of both cultures and, her struggle to find a common ground between the two.
Gulevich, Tanya, and Frederick S. Colby. Understanding Islam and Muslim Traditions. Detriot, Michigan: Omnigraphics, Inc., 2004. Print.
The praying time cannot be shorter than 3 minutes. The length of time depends on the persons and his state, sometimes one likes to pray more. Islam considers many activities in life as worship such as cleaning your house, working. In praying there is a pattern where people kneel and bow couple of times and repeat the words of Quran. Each prayer has a specific number of kneels and bows, so some prayer times is longer than others. The mosque is used differently during “Jumha” Friday prayer; people pray and listen to the “kutbah” speech afterwards. Quran as a sacred object is used in praying when the person stands to read the holy words of Allah.
There was lots of interesting stuff to see both outside and the inside. The build was very much like the house. I guess it makes sense, since it is here in US, and the weather is pretty cold. Usually in a mosque there towers rising form the mosque. They were round and long and covered with the pointed room. It is where adhan is called; adhan is a islamic call to prayer. And the building has the dome rooftop. The mosque I went to was very plain looking. From the front it looked like a house. It was kind of long, and it had lawn around it, with beautiful trees and flowers planted. From the inside, the building is very plan. As soon as you enter the building there was a shoe rack, where everyone took of their shoes. And then there was a prayer hall, where the warship takes place five times a day. The prayer hall is also called musalla. The prayer hall was pretty plain; there was literally no furniture in the room. There were some chairs for the elderly people, and a book shelf filled with Quran and other islamic religious books. The prayer hall walls were plain as well, except some part where the walls ware decorated with the writings from Quran in Arabic. Other than that, there was no paintings, statues, or altar that caches your attention except one little part of the wall. That one little part of the wall was Mihrab. Mihrab is a semicircular niche in the wall of a mosque, which indicates the direction of the
TGIF (Thank God it’s Friday) says most of the world as Friday dawns, as the wait for weekend nears its end, as plans for the movies and clubs begin to turn to reality- as avenues for getting engrossed in Dunya exceed and the road to sin becomes easy .In contrast to this worldview, Islam blesses Muslims with Friday as being the most blessed day of the week, providing opportunities for Muslims to engage their time, energy, wealth in worship of Allah and working for their Aakhirah. Jumuah has been honored as the most virtuous day of the week by Allah as it is the day on which human race began and the day which marks humanity’s end on earth- the day of judgement, along with being the day of Salatul Jumuah, besides possessing many other virtues.
"For Muslim men and women, for believing men and women, for devout men and women, for true men and women who are patient, for men and women who humble themselves, for men and women who give in charity, for men and women who fast, for men and women who gua...
Madrassas are institutions of higher Islamic education which first originated in the medieval period. Madrassa has existed in Assam for centuries and has played a vital role in shaping the spiritual thought of the Muslims in Assam. And further it has also succeeded in providing education of various factors such as social, psychological, economical, political, etc. The term “Madarsah” is derived from an Arabic word “Dars” which means “a lecture or a lesson”. Eminent scholars or learned teachers conducted their teaching works in different subjects through lectures. Besides acquiring religious education the students learned various subjects like Arabic, Philosophy, Law, History, Medicine, Arithmetic, etc. But, in Madrassa, the