The Urban Areas Of Islam

Muslim cities had an important role in the Post-classical Muslim society, which included the diffusion of the Islamic faith in the Middle East, trade amongst both Muslim and non-Muslim cities, as well as advancement in society.

n the 600’s, Islam spread north to Armenia. According to the Document C Spread of Islam map, the orange spreads past the “Armenia” label. The orange stands for territory added between 632 and 661. The pink is excluded because it stretches into the 700’s, which consequently makes it hard to tell when the territory was added. Muhammad and his group started in Medina, and went through Iraq, Syria, and Iran. Truly, it’s astounding how far this has spread.

During the Post-Classical Age, cities and urban areas in Muslim society played critical roles in religion because Muslim people had to make religious pilgrimages to Holy Cities such as Mecca and Jerusalem, trade because the cities had huge complexes which allowed trade to flourish, and cultural advancement because the cities were filled with a variety of different people as well as there were great advancement in education.

Secondly, the use of the Ihram garments during the Hajj also reflects core Islamic beliefs, particularly Umma. The white garments are worn by everyone during the Hajj, resulting in it being impossible to differentiate a wealthy man from a poorer one, or a sinful man from a cleaner one. This equality is synonymous with the idea of Umma, the unity of the Islamic community as one religious body with similar views. Through the Hajj adherents learn to live together and co-operate in the name of Allah by also giving up certain mutual activities such as sex. This unification and sacrifice further allows the adherent to become closer with Allah and also reflects the Muslim way to live with one another especially during times like Ramadan, where certain actions are haram.

The video, “Inside Mecca”, represents Islamic culture in Saudi Arabia. I found it very interesting on behalf of the God they worship and all of the rituals they do as symbolism for their beliefs. A Muslim is a person who follows the monotheistic and Abrahamic religion based on the Quran. Muslims consider the Quran to be the verbatim word of God as revealed to the Islamic prophet and messenger Muhammad. It makes me think of how cultures can be compared. In this documentary it explains how the Hajj ceremony works and the specific scenarios that go one during the annual event. In this video, there are not only Islam people, but three different races that choose to go the Hajj as well. There was an American woman, South African man, and a Malaysian man as well

Hajj takes place during Dhul-Hajjah, the twelfth month of the Muslim calendar. Preparation before this time is highly important and involves redressing wrongs, paying all

Chapter 14 in the book Traditions and Encounters: A Global Perspective of the Past by Herrry H. Bentley and Herbert F. Ziegler is mainly about Muhammad, the prophet, and his world, the expansion of Islam, economy and society of the early Islamic world, and its values and cultural exchanges.

In the article “Women’s mawlid performances in Sanaa and the construction of “Popular Islam””, Marion Holmes Katz presents an interesting argument that examines the importance of women and these celebrations. This article examines the celebrations of the birth of Prophet Muhammad(the mawlid) by women in Sanaa. The mawlid is a “carnivalistic festival” that is held on the Prophet’s birthday and involves feasting and Sufi recital. In the article, Holmes stresses that Muslims practice their rituals by paralleling it with the correct model -- orthodoxy-- that contests the legitimacy of the practice as crucial part of the tradition. Therefore, she argues that “the San’ani women who perform mawlid ceremonies manifest concepts of orthodoxy by adhering to clear models of “correct practice” and by amending or replacing those that they consider ill founded or deviat” (Katz 470).

I would also rethink with the group about what love of neighbors can actually mean in the situation. The embedded thinking that the group has about the issue may be that diverse is a threat to identity. Thus, I would suggest that a better way to preserve Christian identity is to love our neighbors, not to remove differences from the community. It would be also good to renew the meaning of works of mercy in the light of Wesleyan tradition. In the case, I found out a kind of paradox among the group represented by Bob, which while they are willing to do an act of charity to their Muslim neighbors, they refuse accepting the way they are. I feel that it is no other than cheap compassion for their neighbors. “As real means of grace they (works of

Legend has it that he arrived at Madanpur mauza of Netrakona district in 1053 and preached Islam there for next fifty years; the location of our ethnographic study Chhandhara is approximately ten miles south of Madanpur. It is believed that majority of the people of this region was introduced to Islam by Shah Sultan Rumi and his companions. It has been argued that early Sufis or holy man played the vital role in converting the majority people of Bengal into Islam (Eaton 1993). Up until today, Sufi ideologies of different traditions have a great influence upon the daily lives of most Bangladeshi Muslims. Like in the early days of Islam in Bengal, Sufis still maintain important connections between Islam and the masses. In fact, a large majority of Bangladeshi Muslims perceives Sufis as sources of their spiritual wisdom and guidance and their khanqahs (lodges-cum-learning centers) and dargahs (shrines) as the nerve centers of

New evidence of ritual activity in the PPNB comes from the cult buildings/shrines and temple/sanctuary structures. Specifically, the circular cult buildings were small, suggesting they were not available for everyone’s use. And the temple/sanctuary may have been for use by most, if not all, of ‘Ain Ghazal residents—represented by its large terrace wall and the large amount of labor needed for its construction (Rollefson, 2000, p. 175).

The region of the Middle East and its inhabitants have always been a wonder to the Europeans, dating back to the years before the advent of Islam and the years following the Arab conquest. Today, the Islamic world spreads from the corners of the Philippines to the far edges of Spain and Central Africa. Various cultures have adopted the Islamic faith, and this blending of many different cultures has strengthened the universal Islamic culture. The religion of Islam has provided a new meaning to the lives of many people around the world. In the Islamic world, the religion defines and enriches culture and as a result the culture gives meaning to the individual. Islam is not only a religion, it is in its own way a culture. It may be this very

Mecca also known as Makkah in Arabic language is the holiest in the world city for Muslims. Mecca is birth place of prophet of Islam Mohamed [peace of Allah be up on him]. Mecca is the west side of Saudi Arabia in the Sirah Mountains. City is. Kaaba is located in mecca all devoted Muslims pray toward the Kaaba five times a day. Every year millions visit Mecca fro pilgrimage known as Hajj. A Muslim who is able to make trip financially and physically must make it ones in life time. City is going through a lot of changes. Mosque there the Kaaba is getting enlarged, so billions can pray in one time. While coming to city there is a big sign says only Muslim are allowed to enter the city. Nears air port

The tutorial class was filled with anticipation. Something was going to happen. Every Muslim friend of mine lamented at how slow the clock was ticking-or-so it seemed. As the time drew nearer, many just halted their tasks and began to countdown. Suddenly, the clock struck five. The quiet and dull atmosphere was transformed into a noisy and exciting one. This marked the class ended and they were ready to break their fast soon. I was invited by my course mates to experience Bazaar Ramadan. A thought of Jalan Masjid India and Jalan Tuanku Abdul Rahman Bazaar Ramadan came to my mind. Thus, I suggested bringing along my friends from Penang to witness the exciting and fun-filled circumstances from the bazaar of Kuala Lumpur.

After gazing on Mughal monuments and feeling the beat of pounding drums at Sufi shrines in Lahore, many travelers choose to head south to Pakistan 's financial capital, Karahi for some fun in the sun, upscale nightclubs, and modern skyscrapers. From rambling through the ramparts of Old Lahore to an all night beach rave in Karachi, you might be in for a culture shock, but here 's how to get there. Train The cheapest option is the train. The Fareed Express #38DN leaves Lahore every morning at 10:00am and arrives in Karachi at 12:35pm the next day. That means your train journey will be at least 26 1/2 hours if the train is running on time. Trains in Pakistan are not known to be exceptionally punctual or safe. There are 5 possible classes for this train, including the full berth AC class for 1810 rupees ($23), the full berth EC (Economy) for 790 rupees ($10), a full seat in economy for 710 rupees ($8.90), a half-berth for 480 rupees ($6) and a half seat for 400 rupees ($5). Sitting on half of a seat for 26 hours is certainly not the most comfortable way to travel to Karachi, but it is the cheapest. To see fares, timetables, and addresses of booking agents, you can check out Pakistan Railways online. Tickets are usually booked through a travel agent in order to avoid the inevitable chaos on the station. Bus A safer, more comfortable, and faster option is to the take the bus. There are many different bus companies that ply the route from Lahore to Karachi, but Daewoo is by