Academic literature on the topic 'Sacred space (Islamic law)'
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Journal articles on the topic "Sacred space (Islamic law)"
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Nopriansyah, Waldi, Makhrus Munajat, and Abdul Mujib. "Maintaining the Plurality and Sacred Value of Islamic Law through the Existence of the Sharia Banking Law." Al-Ahkam 32, no. 1 (April 28, 2022): 65–86. http://dx.doi.org/10.21580/ahkam.2022.32.1.8825.
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Islamic banks are the fastest growing Islamic financial institutions in Indonesia. In fact, Islamic Banks already have special regulations, namely Law Number 21 of 2008. This article aimed to analyze how important the Sharia Banking Law is in maintaining the plurality and sacredness of Islamic law in every sharia banking operational activity. The method used in this article is qualitative with a normative approach. This article found that Sharia Banking Law supports the sacredness of Islamic law, namely to realize the benefit. The existence of the Sharia Banking Law indirectly shows its capacity as a legal product that provides a plurality space so that the law can be enjoyed by all humans and all religions based on community beliefs. In addition, the existence of the Sharia Banking Law can also be a reference for other Islamic law products to provide a plurality value space behind the sacredness of Islamic law in Indonesia.
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Mourad, Suleiman A. "Too Big to be Owned: Reflections on Jerusalem in Islamic History." Review of Middle East Studies 53, no. 01 (May 21, 2019): 20–33. http://dx.doi.org/10.1017/rms.2019.3.
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AbstractMuslims have venerated Jerusalem since the seventh century. Their direct control of the city began in 638 and lasted, except for a few interruptions, until 1917. When we examine the evolution of an official Muslim attitude towards Jerusalem, it becomes clear that they perceived their role not as owners of the city but rather as custodians. This attitude was informed by the realization that Jerusalem was sacred to Muslims, Christians, and Jews alike, and that all three religious communities share many of the same sacred sites. As such, statesmanship and law obliged Muslim rulers to protect and defend Christian and Jewish sacred spaces, even against occasional Muslim mob behavior that called for the destruction, confiscation, or exclusive use of those places. The Trump administration's decision in 2017 to enact the 1995 decision of the U.S. Congress to move the American embassy to Jerusalem stands as a violation of this historical framework and of the rule of law and sanctions the eradication of Palestinian identity and historical memory.
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Sewerynik, Jakub. "FREEDOM OF RELIGION IN THE EUROPEAN PUBLIC SPACE. REMARKS BASED ON THE LATEST CASE LAW OF SELECTED INTERNATIONAL AND NATIONAL COURTS CONCERNING RELIGIOUS SYMBOLS." Studia Iuridica, no. 96 (July 7, 2023): 318–33. http://dx.doi.org/10.31338/2544-3135.si.2023-96.16.
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The author attempts to analyse selected rulings of the European courts concerning religious symbols in order to answer the question whether freedom of religion is still respected in Europe. The analysis is based on the reflection on the context of contemporary European cultural landscape: diversity of constitutional models of particular states, the concept of neutrality in the matter of religion, and the ability of contemporary political elites and judges to understand the sphere of the sacred (sacrum). The selection criteria for the rulings have been cases concerning objects related to practising religion: (i) the hijab – an Islamic headscarf, (ii) the burqa – a garment covering practically the entire body, and (iii) the crucifix hung on a classroom wall. The review brings up important questions about lack of tolerance, pluralism and acceptance of religious diversity in contemporary Europe, and ‘reasonable accommodation’ as a possible solution.
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Malji, Andrea. "People Don’t Want a Mosque Here: Destruction of Minority Religious Sites as a Strategy of Nationalism." Journal of Religion and Violence 9, no. 1 (2021): 50–69. http://dx.doi.org/10.5840/jrv202142086.
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Religious sites are often at the center of confrontation. Groups frequently clash over the structures and the historical narratives surrounding sacred spaces. Religious sites encompass deeply entrenched meanings for groups of all backgrounds. These spaces represent identity, tradition, history, family, and belief systems. For minority groups, their religious sites can help provide a sense of belonging and serve as a monument to their history in the community. Due to their symbolic importance, religious sites are also vulnerable to violence by outside groups. Destructive acts targeting religious architecture and symbols are common throughout the world, but are especially frequent in identity-based conflicts, such as in Bosnia. However, the study of these attacks and their relationship to nationalist movements, particularly in Asia, has not been adequately studied. This article examines the destruction of Islamic sites in three distinct countries and contexts: India, Myanmar, and Xinjiang, China. In each case, Muslims are religious minorities and face varying levels of persecution. This article argues that the destruction of religious spaces and symbols has been used both literally and symbolically to claim a space for the dominant group and assert a right to the associated territory. The elimination of Muslim sites is part of a broader attempt to engage in a historical revisionism that diminishes or vilifies Muslims belonging in the region.
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Tayob, A. I. "Approaches to the Study of Islam and Muslim Societies." American Journal of Islam and Society 9, no. 3 (October 1, 1992): 425–27. http://dx.doi.org/10.35632/ajis.v9i3.2585.
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This conference was convened by J. H. Dreyer of the Department ofSemitic Studies at the University of South Africa, Pretoria, South Africa, andthe Department of Religious Studies, University of Cape Town, Cape Town,South Africa. It was preceded by a banquet, during which the Islamic Studiesprogram of the Department of Religious Studies was introduced to the peopleof Cape Town. Approximately 250 invited guests attended the conference,which was well received by local Muslims and set the parameters for ahealthy relationship between the department and the Muslim community.The conference was attended by a fluctuating audience of eighty to 150individuals from the University of Cape Town and various Muslim communities.This provided an ideal opportunity for the emergence of a varietyof lively and critical ideas. Issues affecting Muslims living in South Africaalso generated a lot of discussion.The keynote guest speaker was Richard Martin, Arizona State University,Tucson, Arizona. The rest of the papers were presented by scholars fromSouth African universities who have been involved in the study of Islam andArabic. The following broad areas were covered: early Islamic history;Qur'anic hermeneutics in traditional and modem scholarship; revivalism;Islam in South Africa; and Muslim personal law in South Africa.The first session dealt with early Islam and featured two presentations.The first, Martin's paper on "Public Theology in Medieval Islam: The Roleof Kalam in Conflict Definition and Resolution," set the pace with aninteresting and innovative approach to the study of early theological disputes.In addition, he presented kalam disputes to illustrate how modem discussionsand debates on fundamentalism have produced a kind of public theologyinvolving both the media and academia in North America. He was followedby Abdul Kader I. Tayob, University of Cape Town, who dealt with themeaning and significance of the masjid as a sacred space as reflected in theQur'an and si'rah literature of the thirteenth hijri century.Two papers on Qur'anic hermeneutics made up the second session. A. K. ...
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Afridi, Mehnaz M. "Foreigners and Their Food." American Journal of Islam and Society 29, no. 4 (October 1, 2012): 93–95. http://dx.doi.org/10.35632/ajis.v29i4.1181.
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Are dietary religious laws an obstacle to community relations between membersof the Abrahamic faiths? The new edition of Pierre Birnbaum’s Le Peupleet Les Gros, under the title Genèse du Populisme (Hachette Pluriel: 2012) exploreshow eating pork in Paris and other cities can be read as a sign of identitycrisis in French society, as a way of excluding from the public space thosewho are different, in this case Jews and/or Muslims who follow dietary lawsforbidding its consumption. Similarly, in Foreigners and Their Food: ConstructingOtherness in Jewish, Christian, and Islamic Law, the question ofcommunity, religious laws about food, and a thorough analysis of the relevantsacred texts is revealing. This book explores how the Abrahamic faiths conceptualize“us” and “them” through the rules related to food preparation bythose who are not “us” and the precise act of eating with “them.” Moreover,it echoes an important marker of how communities remain segregated at mealtime even though sharing food is seen as a familial, communal, and, most importantly,a sacred act.Foreigners and Their Food opens with Freidenreich’s personal strugglewith food and its significance in deconstructing boundaries between differenttraditions. The author, an ordained rabbi, readily admits to a bias of comparativeanalysis when interpreting the texts and laws; however, this admissionaccentuates and delineates a thorough analysis and rich interpretation that thestudy of religion is yearning for in intertexual analysis.The book begins with a discussion of “imagining otherness,” one thatalerts readers to the significance of food, its symbolic nature of inclusion/exclusion, and the absence of any analysis as to how it impacts so many religiousadherents who rely upon these laws but cannot critically reflect uponthem as markers of “us” and “them.” Freidenreich looks at what Leviticus,Deuteronomy, and similar traditional texts state, but he is clearly reaching formeanings that lie beyond the text. He points out as a general theme that “Absentfrom Biblical passages regarding these dietary laws, however, is any suggestionthat the norms enjoined upon Israelites stand in opposition tonon-Israelite practices” (p. 21) ...
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Lassner, Jacob. "Jews and Muslims Competing for Sacred Space." Bustan The Middle East Book Review 14, no. 2 (December 2023): 142–71. http://dx.doi.org/10.5325/bustan.14.2.0142.
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ABSTRACT While Judaism and Islam are Abrahamic faiths with a shared tradition and common ground for belief and practice, this has not always or even primarily translated into a greater acceptance or appreciation of the other in Islamic history. This essay examines two new books that explore related themes about Jews and Judaism. The first book explores how different Muslim traditions have come to view Jews and Judaism based on interpretations of the Islamic sources and history. The second book seeks to explain how contemporary Muslim societies have come to understand Judaism’s attachment to the Jewish religious sites of the Holy Land, with a particular focus on Jerusalem. Perhaps by examining these themes together, one can hope that Jews and Muslims will come to appreciate what they share as much as what is disputed.
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Nagarajan, Chitra. "Culture/ Religion/ Tradition vs Modern/ Secular/ Foreign." Feminist Dissent, no. 3 (November 27, 2018): 114–46. http://dx.doi.org/10.31273/fd.n3.2018.291.
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This article examines the binary of culture/ religion/ tradition and modern/ secular/ foreign and its impact on women’s human rights struggles in particular in northern Nigeria. This binary is commonly perpetuated by state and non-state actors, including politicians, community leaders and religious leaders, who weaponise culture, religion and tradition to resist the struggle for gender equality. It highlights how progress around some concerns, such as rape of young girls, has occurred concurrently with attacks on other rights, particularly sexual and reproductive rights including abortion and sex outside marriage, and of those with non-normative sexual orientations, gender identities and gender expressions. This hardening of attitudes and narrowing of what is seen as permissible not only obscures the diversity of how people lived and thought in the past but is also far from the reality of how people live their lives presently. It further reflects the increased influence of religious fundamentalism and conservatism in northern Nigeria.[1]
[1] I used the term religious fundamentalism as distinct from religious conservatism and to signify the project whereby those engaged in it ‘construct ‘tradition’ in a way that is highly selective, at the same time as dogmatically insisting that their reconstructions of text are ‘sacred’ and so unable to be questioned’ (Cowden and Sahgal, 2017, 15), deny ‘the possibility of interpretation and reinterpretation even while its adherents engage in both’ (Bennoune, 2013, 16) and centre the importance of control of women’s bodies and sexuality and rigid gender roles. Religious fundamentalists ‘believe in the imposition of God’s law, something called the Sharia – their version of it rather than others’ – on Muslims everywhere and in the creation of what they deem to be Islamic states or disciplined diasporic communities ruled by these laws,’ denounce secularists, seek to bring politicised religion into all spheres, want to police, judge and change the behaviour, appearance and comportment of others and aim to sharply limit women’s rights, sometimes in the name of protection, respect and difference (Bennoune, 2013, 16). In contrast, while religious conservatism remains problematic, it does not make claims to possessing the only true interpretation and can be ‘protective of certain traditional spaces for women as well as being capable of reform and change’ (Cowden and Sahgal, 2017, 18).
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Jones, Rhys Dafydd. "The makeshift and the contingent: Lefebvre and the production of precarious sacred space." Environment and Planning D: Society and Space 37, no. 1 (October 22, 2018): 177–94. http://dx.doi.org/10.1177/0263775818806513.
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Geographical engagement with religion has grown substantially of late, with many recent studies considering the ‘sacred beyond the officially sacred’. However, many sacred spaces are not used solely for devotion, and there is a need to understand the diversity of sacred spaces, including how they come to be used as such, and the experiences of worshipers using them. Drawing on Lefebvrian notions of diversion and appropriation, I argue that the concepts of contingent and makeshift sacred spaces bring more nuanced and complex understandings of the intertwining of sacrality and profanity in spatial formations. Discussion is grounded in the case study of Muslim worshippers’ sacred spaces in rural western Wales; their relatively small demographic profile means that there is a reliance on short-term arrangements in the absence of long-term, privately owned and controlled sacred spaces. Through precarious access to sacred spaces, local Muslims are reliant on local institutions’ hospitality, and there is little development in the region’s Islamic sacred spaces or claims to space in the region. I conclude by highlighting the significance of the contingent and makeshift to understand sacred spaces, and its place in everyday life.
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Bursi, Adam C. "Fluid Boundaries: Christian Sacred Space and Islamic Relics in an Early Ḥadīth." Medieval Encounters 27, no. 6 (February 15, 2022): 478–510. http://dx.doi.org/10.1163/15700674-12340108.
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Abstract This article examines a ḥadīth text that illustrates the complicated interactions between Christian and Islamic sacred spaces in the early period of Islamic rule in the Near East. In this narrative, the Prophet Muḥammad gives a group of Arabs instructions for how to convert a church into a mosque, telling them to use his ablution water for cleansing and repurposing the Christian space for Muslim worship. Contextualizing this narrative in terms of early Muslim-Christian relations, as well as late antique Christian religious texts and practices, my analysis compares this story with Christian traditions regarding the collection and usage of contact relics from holy persons and places. I argue that this story offers an example of early Islamic texts’ engagement with, and adaptation of, Christian literary themes and ritual practices in order to validate early Islamic religious claims.
Dissertations / Theses on the topic "Sacred space (Islamic law)"
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Lukito, Ratno 1968. "Sacred and secular laws : a study of conflict and resolution in Indonesia." Thesis, McGill University, 2006. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=102778.
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This thesis investigates the history and phenomenon of legal pluralism in Indonesia. The need to explore this topic has been urged by the revival there of Islamic law and adat law, the two greatest non-state normative orderings, in the last two decades. At the same time the ideal of modernity in Indonesia has been characterized by a state-driven effort in the post-colonial era to make the institution of law an inseparable part of national development. The result has been a conception of law as a homogenous system in which the ideology of legal positivism represents the basic tool for lawmaking. This, however, has led to an impasse, seeing that pluralism and multiculturalism are in fact self-evident phenomena in the society. The state has been obliged, therefore, to accommodate these non-state normative orderings.The discussion of Indonesian legal pluralism in this thesis focuses on understanding the state's attitude and behavior towards the three largest legal traditions currently operative in the society, i.e., adat law, Islamic law and civil law. Socio-political factors are shown to have much influenced the relations between state and non-state laws. The state's strategy of accommodation of legal pluralism has in fact largely depended on the extent to which those legal traditions have been able to conform to national ideology. Certain "national legal postulates" have functioned as a yardstick by which the country's legislative and judicial institutions have measured the extent of their accommodation of legal pluralism, although they have had little choice but to do so.
Influenced by Masaji Chiba's theory of "three levels of law" (i.e., official law, unofficial law and legal postulates), this thesis analyzes two aspects of legal pluralism in Indonesia: the political and "conflictual" domains of legal pluralism. The analysis is thus generally based on the state policy of legal pluralism reflected in the legal and political strategies confronting the issue of unofficial laws as well as the conflicts arising from such situations. The first aspect is addressed by looking at a number of statutes and regulations promulgated specifically to deal with Islamic law and adat law, while the second is analyzed in terms of actual cases of private interpersonal law arising from conflict between state and non-state legal traditions, as reflected in legislation and court decisions. From a discussion of these two aspects, the thesis concludes that, although the form of the relations between official and unofficial laws may have changed in conjunction with the socio-political situation of the country, the logic behind legal pluralism has in fact never altered, i.e., to use law as a tool of state modernism. Thus conflicts arising from the encounter between different legal traditions will usually be resolved by means of "national legal postulates," making the unofficial laws more susceptible to the state's domination of legal interpretation and resolution.
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Foster, Michael Smith. "The sacred in relation to a church building a canonical evaluation /." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.
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Munt, Thomas H. R. "The sacred history of early Islamic Medina : the prophet, caliphs, scholars and the town's Ḥaram." Thesis, University of Oxford, 2011. http://ora.ox.ac.uk/objects/uuid:e8394f8b-238a-4b23-8bfc-cdf395db0f1a.
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This thesis investigates the emergence of Medina in the Ḥijāz as a widely-venerated holy city over the first three Islamic centuries (seventh to ninth centuries CE) within the appropriate historical context, with special attention paid to the town’s ḥaram. It focuses in particular upon the roles played by the Prophet Muḥammad, Umayyad and Abbasid caliphs, and early Islamic legal scholars in this development. It shows that Medina’s emergence as a widely-venerated holy city alongside Mecca was a gradual and contested process, and one that was intimately linked with several important developments concerning legitimate political, religious, and legal authority in the Islamic world. The most important sources for this study have been Medina’s local histories, and Chapter One investigates the development of a tradition of local history-writing there. The Prophet Muḥammad first created a form of sacred space, a ḥaram, at Medina, and Chapter Two seeks to provide the context for this by investigating some forms of sacred and protected space found in the pre-Islamic Arabian Peninsula. Chapter Three then examines a rare early document preserved in the later Islamic sources, which deals in part with Muḥammad’s creation of Medina’s ḥaram, the so-called “Constitution of Medina”, and investigates why and how Muḥammad created that particular form of sacred space at Medina. The remaining two chapters deal with the history of Muḥammad’s ḥaram at Medina after his death as its original raison d’être disappeared. Chapter Four analyses some aspects of Muslim legal scholars’ discussions concerning Medina’s ḥaram, and demonstrates that certain groups disputed its existence. Chapter Five then seeks to understand why caliphs and other scholars invested so heavily in actively promoting its widespread veneration and Medina’s status as a holy city. It concludes that caliphs from the late first/early eighth century patronised Medina to associate themselves with legitimate political authority inherited from Muḥammad, and that from the late second/eighth century certain legal scholars argued for the continued existence of Medina’s ḥaram because of its association with the Prophet and his Companions who had come to be for them the ultimate source of legal authority.
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Steinmeir, Dominik. "Conceptualizing and fighting a global insurgency : extraterritorial use of force against jihadist networks in the cases of al Qaeda and the Islamic State." Thesis, University of Nottingham, 2018. http://eprints.nottingham.ac.uk/52087/.
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This thesis seeks to answer the question of how can insur-gent networks of/networked jihadist violent non-state actors be legally conceptualized, what limits are imposed by international and US domestic law on campaigns against such networks, and do those limits allow for effective and legitimate counter-terrorism? It will employ a basic interdisciplinary research de-sign, as defined by Mathias Siems, which uses a legal research question as a starting point, but relies on insights from other disciplines to reach an informed analysis. The thesis will first establish the insurgent nature of ji-hadist groups such as al Qaeda and the Islamic State by taking the claim of their desire to re-establish the Caliphate seriously. It will establish that 'jihadist international relations' — as op-posed to the broader notion of Islamic international relations — divide the world into the dar al-Islam, the world of Islam, and the dar al-harb, the territory of war, which are in a perpetual state of war. It will show that the attempts to pursue this in-surgent aim are increasingly carried out by affiliate organiza-tions. It will then move on to address the gap in the legal litera-ture, which relates to the problem inherent in the United States' 2001 Authorization of Use of Military Force (AUMF), which authorizes the use of force against al Qaeda and increas-ingly groups connected to it, but does not provide a mechanism to legally conceptualize when such groups are covered by the AUMF. It will put forward a legal framework to conceptualize re-lationships between the al Qaeda and Islamic State core groups and their affiliate and associate organizations by drawing on Is-lamic principles of statehood and by drawing an analogy to es-tablished principles on the responsibility of states and interna-tional organizations for wrongful acts. It will argue that affiliate organizations, through offering an oath of allegiance, become de jure members of the overall network and that attribution of their conduct to the overall network should therefore not de-pend on the level of command and control exercised. Actions of associate groups, on the other hand, should only be attributable to such groups if they exercise overall control. The thesis will then move on to investigate the use of force against affiliate organizations under the jus ad bellum, arguing that such of force is possible in self-defence and with the con-sent of the host state. It will establish that states that become the victim of an armed attack can use force if the host states is unable and unwilling to suppress an imminent armed attack by such groups, and that states can, in certain circumstances, rely on the accumulation of events doctrine, provided that such at-tacks are carried out by members of the same network. It will furthermore argue that the jus ad bellum's necessity require-ment should be understood to mandate non-lethal responses, which the thesis refers to as extraterritorial law enforcement, in certain circumstances. The thesis will then move on to the jus in bello. It will reengage with the idea of a "global" armed conflict frequently invoked by the United States. However, the thesis will argue that such conflicts do not encompass the entire globe, but are, in line with the Tadić decision of the International Criminal Tri-bunal for the Former Yugoslavia, limited to the territory under the control of a party to this conflict. It will then draw heavily on US case law to establish when individuals are part of such organizations, and on principles of the law of armed conflict to establish when strikes against those members are lawful. Finally, it will establish the possibility of extraterritorial law enforcement against such organizations, which refers to extra-territorial operations that have the primary aim of apprehend-ing individuals suspected of unlawful activity, or contribute to such operations, for the purpose of criminal prosecution. It will be stablished that such operations are lawful in self-defence for the purpose of preventing an imminent armed attack and that US law does not put up any significant obstacles for prosecuting individuals brought to the United States in such a manner.
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Derlien, Jochen. "Asyl : die religiöse und rechtliche Begründung der Flucht zu sakralen Orten in der griechisch-römischen Antike /." Marburg : Tectum-Verl, 2003. http://www.gbv.de/dms/spk/sbb/recht/toc/364695358.pdf.
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Mangini, Katerina. "The Sacred Space and Religious Identity among Yezidis: Accounting for the Lived Experiences of Internally Displaced Persons in Northern Iraq." FIU Digital Commons, 2018. https://digitalcommons.fiu.edu/etd/3645.
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Religion and religious ritual has been linked to providing individuals and entire communities with the ability to cope in the aftermath of life-changing traumas. This thesis explores the intersection of coping and ritual in the aftermath of the recent persecution of the Yezidi people. The methodology utilizes qualitative interviews and participant observation which was conducted in Ainkawa, Lalish and Bashiqa during fieldwork that took place in July 2017. A sample of 25 Yezidis who remain displaced in Northern Iraq were asked to describe their experience of coping in the aftermath of the Sinjar Massacre. I argue that the introduction of a baptismal ritual extended to adult women became a medium to reclaim identity. This allowed women who were abducted to symbolically re- declare themselves as Yezidi, cope with the trauma, reintegrate into the community and reclaim their identity through ritual, which presents healing in a framework that is largely relatable.
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Selby, Parker. "Husayn's Dirt: The Beginnings and Development of Shi'i Ziyara in the Early Islamic Period." The Ohio State University, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=osu1500473250503136.
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Stenbäck, Tomas. "Where Life Takes Place, Where Place Makes Life : Theoretical Approaches to the Australian Aboriginal Conceptions of Place." Thesis, Högskolan i Gävle, Religionsvetenskap, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-26156.
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The purpose of this essay has been to relate the Australian Aboriginal conceptions of place to three different theoretical perspectives on place, to find what is relevant in the Aboriginal context, and what is not. The aim has been to find the most useful theoretical approaches for further studies on the Australian Aboriginal conceptions of place. The investigation is a rendering of research and writings on Australian Aboriginal religion, a recording of general views on research on religion and space, a recounting of written material of three theoretical standpoints on place (the Insider standpoint, the Outsider Standpoint and the Meshwork standpoint), and a comparison of the research on the Aboriginal religion to the three different standpoints. The results show that no single standpoint is gratifying for studies of the Aboriginal conceptions of place, but all three standpoints contribute in different ways. There are aspects from all three standpoints revealing the importance of place to the Aboriginal peoples. The most useful theoretical approaches for studies on the Australian Aboriginal conceptions of place are: Place as a living entity, an ancestor and an extension of itself; place as movement, transformation and continuity; place as connection, existential orientation and the paramount focus, and; place as the very foundation of the entire religion.
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Carro, Martín Sergio. "La materialización de la fe islámica: Estudio material, textual e iconográfico de seis certificados de peregrinación a La Meca y Medina (ss. XV-XVI)." Doctoral thesis, Universitat Pompeu Fabra, 2019. http://hdl.handle.net/10803/670003.
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Esta Tesis Doctoral presenta la edición y el estudio global de seis certificados de peregrinación a los lugares santos de La Meca y Medina, datados entre los ss. XV y XVI. La particularidad de esta tipología documental radica en que la modalidad de peregrinación acreditada es la delegación, cuyo origen legal analizaremos en esta Tesis Doctoral. En este sentido, este trabajo se aleja de la perspectiva devocional con la que los certificados han sido descritos, y propone que el papel desempeñado por estos documentos estaría relacionado con la jurisprudencia islámica sobre la herencia. Los manuscritos aquí estudiados serán analizados comparativamente, lo que nos permite ofrecer una panorámica general de la evolución de esta tipología desde tres perspectivas diferentes: materialidad, textualidad e iconografía. El objetivo de este trabajo es avanzar en el conocimiento de los motivos que suscitaron la aparición de los certificados y complementar el trabajo de edición y estudio de manuscritos inéditos conforme a los criterios de la Papirología.This PhD Dissertation presents the edition and global study of six pilgrimage certificates to the holy places of Mecca and Medina, dated between the 15th and 16th centuries. The particularity of this documentary typology lies in the fact that they attest delegated pilgrimages, whose legal origin is analyzed in this work. In this sense, this Dissertation differs in perspective from the devotional approach commonly used to study previously described certificates, and propose that the role played by these documents would be related to the Islamic jurisprudence on inheritance law. The comparative analysis, on the other hand, allows us to offer a general overview of the evolution of this typology from three different perspectives: materiality, textuality, and iconography. The main aim of this work is shed light on our knowledge of this kind of documents, explore the reasons for their emergence and implement the methodology of editing and studying unpublished manuscripts according to the criteria proposed by Papyrology.
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"They Made Their Sacred Space: Power and Piety in Women’s Mosques and Mushollas." Doctoral diss., 2020. http://hdl.handle.net/2286/R.I.57126.
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abstract: This dissertation examines the concept of gendered space as it applies to prayer spaces in Islam, particularly mosques and mushollas exclusively for women. Gendered space is often articulated as space created by those with power—men— in order to control women’s access to knowledge and to put them at a disadvantage, thereby maintaining patriarchal structures. Yet, when groups are relegated to or voluntarily choose the margins, those within may transform the margins into sites of empowerment. I consider the dynamics of religious space, including its construction, maintenance, and activities performed by its inhabitants, by focusing on the Women’s Mosque of America in Los Angeles, which opened in 2015, and Musholla ‘Aisyiyah Ranting Karangkajen and Musholla ‘Aisyiyah Kauman, which have been in operation since the 1920s in Yogyakarta, Indonesia. This work is based on ethnographies of the attendees of these three sites in order to explore the experiences of the women and the impact both traditional religious spaces and religious spaces exclusive to women have on their spirituality, ideas of authority, and sense of community. The Women’s Mosque of America and ‘Aisyiyah women’s mushollas create opportunities for women to participate in and contribute to Muslim communities by basing their efforts on the Sunnah and examples of female piety and leadership in early Islam. The present research challenges the argument that gendered spaces are inherently detrimental and must be remedied by a de-gendering process. Rather, the accounts of the attendees of the Women’s Mosque of America and ‘Aisyiyah women’s mushollas speak to the possibilities of creating an exclusive space that privileges those within it, fulfilling the women’s desire of religious knowledge, leadership, community, and piety in ways that traditional religious spaces have at times fallen short.Dissertation/Thesis
Doctoral Dissertation Religious Studies 2020
Books on the topic "Sacred space (Islamic law)"
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Usāmah Muḥammad Abū al-Futūḥ Sulaymān Aḥmad. al-Ḥimāyah al-jināʼīyah li-dawr al-ʻibādah wa-al-muqaddasāt al-dīnīyah: Dirāsah muqāranah bayna al-sharīʻah al-Islāmīyah wa-al-qānūn al-waḍʻī. al-Qāhirah: al-Markaz al-Qawmī lil-Iṣdārāt al-Qānūnīyah, 2022.
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Naguib, Saphinaz-Amal. Mosques in Norway: The creation and iconography of sacred space. Oslo: Novus, 2004.
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Aytürk, Nihat. Türkiye'de dini ziyaret yerleri. Ankara: Altanoğlu İlim ve Kültür Hizmetleri, 1992.
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Gohary, Ayman El, and Yasmine Hussein. Sacred places & popular practice in the Mediterranean. Alexandria: Alexandria and Mediterranean Research Center, 2010.
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Aʻmar, Ibrāhīm Abū. Mawsūʻat al-muqaddasāt fī Filasṭīn. [Umm al-Faḥm]: Muʼassasat al-Aqṣá lil-Waqf wa-al-Turāth, 2014.
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Duhaysh, ʻAbd al-Malik ibn ʻAbd Allāh Ibn. al- Ḥaram al-Makkī al-Sharīf wa-al-aʻlām al-muḥīṭah bih: Dirāsah tārīkhīyah wa-maydānīyah. Makkah al-Mukarramah: Maktabat al-Nahḍah al-Ḥadīthah, 1995.
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Jassim, Sabah M. Religious sites in Iraq. Baghdad: Tourism Board, 1992.
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Ḥamad, ʻUmar Khālid Muṣṭafá. Aḥkām al-farāgh al-jawwī fī al-fiqh al-Islāmī: Dirāsah muqāranah. ʻAmmān: Dār al-Nafāʼis lil-Nashr wa-al-Tawzīʻ, 2010.
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Johansen, Baber. Contingency in a sacred law: Legal and ethical norms in the Muslim fiqh. Leiden: Brill, 1999.
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Demidov, Sergeĭ Mikhaĭlovich. Legendy i pravda o "svi͡a︡tykh" mestakh. Ashkhabad: Ylym, 1988.
Find full textBook chapters on the topic "Sacred space (Islamic law)"
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Levtzion, Nehemia, and Gideon Weigert. "The Muslim Holy Cities as Foci of Islamic Revivalism in the Eighteenth Century." In Sacred Space, 259–77. London: Palgrave Macmillan UK, 1998. http://dx.doi.org/10.1007/978-1-349-14084-8_16.
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Sahin, Abdullah. "Islam, Social Work and Common Good in the Muslim Minority Context of Europe: Rethinking Shariʿa as Relational Ethics." In Exploring Islamic Social Work, 179–200. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-95880-0_11.
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AbstractThis chapter explores the interface between Islam, social work and the common good within the Muslim minority context of Europe. The ethics-law nexus in Muslim tradition is examined to argue for a transformative Islamic engagement with the secular public space. Literature on Islam and social work is limited to providing basic information about Islam to frontline practitioners. The current inquiry intends to develop an Islamic perspective on social work and wellbeing. Increasing association of Muslims with extremism form negative public perceptions of Islam in Europe. Within this discourse of suspicion, Islam is coded as a cause of public harm and ‘Shariʿa law’ is often associated with human rights violations. This study argues that a critical dialogue among the faith-embedded and secular traditions of social ethics in Europe remains vital to fostering a shared sense of common good. Contemporary discussions on social ethics in Islam are dominated by maqāṣid ash-sharī ʿa (objectives of Islamic law) and fiqh al-ʿaqalliyyāt (Muslim minority law). Whilst the former is purported to be a metaethical discourse and the latter implying a contextualising intent, both operate within strict juristic hermeneutics. Alternatively, this inquiry rethinks Shariʿa as relational ethics and practical wisdom (ḥikma), closer to the concept of phronesis in ancient Greek philosophy, guiding human relations as imagined in Qurʾanic anthropology and its vision of a just society. Shariʿa is framed within Islam’s transformative view of human flourishing, tarbiyya. The notion of relational ethics is further grounded in dialogue with phenomenology-informed discussions on ethics, particularly in the work of Levinas, and Habermas’s ‘theory of communicative action’.
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Stewart, Devin J. "Shari‘a." In Islamic Political Thought. Princeton University Press, 2015. http://dx.doi.org/10.23943/princeton/9780691164823.003.0014.
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This chapter discusses the shari'a, the sacred law of Islam. Law is an essential feature of revealed religion in both the Qur'an and Islamic thought in general, and the term shari'a is used with reference not only to Islam but also to Judaism and Christianity, because all three are conceived as having a divinely given law. According to later jurists, 500 verses of the Qur'an, treat legal subjects, including matters relating to prayer, fasting, alms, pilgrimage, permitted food, marriage, divorce, inheritance, slavery, and trade. This represents roughly one-thirteenth of the sacred text. The chapter covers the law in the books; the source of the law; the two institutions that contributed to making the law central to Islamic societies and creating continuity over space and time: the madhhab, or the legal school and the madrasa, or college of law; legal education and careers; caliphs; judges and muftis; the impact of modernity; and political Islam.
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"“Islamic Environmental Ethics, Law, and Society”." In This Sacred Earth, 178–87. Routledge, 2003. http://dx.doi.org/10.4324/9780203426982-33.
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Pipes, Daniel. "Islamic Sacred Law and Politics." In In the Path of God, 29–344. Routledge, 2017. http://dx.doi.org/10.4324/9780203788790-3.
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"Studies in Islamic Law and Society." In Contingency in a Sacred Law, edited by Ruud Peters and Bernard Weiss, 522. BRILL, 1998. http://dx.doi.org/10.1163/9789004660120_016.
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Bellamy, Carla. "Making Sacred Islamic Space in Contemporary India." In Religious Journeys in India, 11–35. SUNY Press, 2018. http://dx.doi.org/10.1515/9781438466040-003.
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Katz, Marion Holmes. "Pragmatic Rule and Personal Sanctification in Islamic Legal Theory." In Law and the Sacred, 91–108. Stanford University Press, 2006. http://dx.doi.org/10.1515/9781503626393-005.
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Nakissa, Aria. "Reorganizing Time and Space." In The Anthropology of Islamic Law, 227–46. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190932886.003.0009.
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This chapter combines ethnography and textual analysis to examine how modern reform has altered traditional Islamic pedagogies inside al-Azhar and the Dār al-ʿUlūm. It gives special attention to the progressive marginalization of companionship owing to bureaucratization and the concomitant reorganization of educational time and space. The chapter explains how modern reform efforts have diminished the ethical component of traditional Islamic learning. It also discusses the political implications of such reform efforts, and their relationship to European imperialism. Specific topics discussed include student freedom and the study-circle, maximizing “efficiency” and eliminating “disorder,” Al-Azhar’s faculty of Sharīʿa, the Dār al-ʿUlūm, reordering space and time, and teachers as ethical exemplars.
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Talmon-Heller, Daniella. "From Ascalon to Cairo: The Duplication of Sacred Space." In Sacred Place and Sacred Time in the Medieval Islamic Middle East, 73–84. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474460965.003.0009.
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Following the conquest of Ascalon by the Crusaders in 1153, al-Husayn's head was transferred to Cairo and interred by the tombs of the Fatimid imam-caliphs. Its shrine became a major sacred venue for the celebration of Shi`i festivals and Fatimid official ceremonies. It is argued that the commemorative rites performed there - such as al-ʿAshura, ʿId Ghadir Khumm - were imbued with particular Shi`i-Isma`ili symbolism and meaning.
Conference papers on the topic "Sacred space (Islamic law)"
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Raffiudin, Muhammad. "Exploring Sacred Texts: Leveraging Computer Science for Dataset Similarity Analysis in Religious Studies." In The 6th International Conference on Science and Engineering. Switzerland: Trans Tech Publications Ltd, 2024. http://dx.doi.org/10.4028/p-ke3xms.
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Studying the Quran and the Hadith side by side can help us understand that the two are fundamental and two main resources and essential wellspring of Islamic knowledge and law. There are many debates about similarities between those holy scriptures from many famous preachers and scholars. Technology can be used as an alternative solution to solve these problems. There are at least two overall approaches to determine text-similarity; the vector space model and semantic similarity —define the similarity or the distance. The similarity between words is often represented by a similarity between concepts associated with the words. This paper presents a method for identifying semantic sentence similarity among each sentence from each dataset using semantic relation of word senses between different synsets using WordNet path similarity and Wu-Palmer similarity. This method is also evaluated and has acceptable accuracy. Although both Path Similarity and Wu-Palmer Similarity successfully identify the similarity between two sentences; still, they have slightly different accuracy. The Wu-Palmer similarity is superior to path similarity when identifying sentences between Quran Sahih International and An-Nawawi Forty Hadith Translation. Looking ahead, we might be able to improve our results by using multipliers such as reverse document frequency (TF-IDF), combining the results of several steps in WordNet similarity, using vector space models, and optimal matching methods.
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Ruhaeni, Neni, and Fariz Farikh Izadi. "The Outer Space Exploration Under International Space Law: An Islamic Point of View." In 2nd Social and Humaniora Research Symposium (SoRes 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200225.077.
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Esmaeili, Nooshin, and Dr Brian Robert Sinclair. "Wisdom of Persian Architecture: Exploring the Design of the M.T.O. Sufi Centres in Search for the ‘Spirit of Place’." In 3rd Valencia International Biennial of Research in Architecture, VIBRArch. València: Editorial Universitat Politècnica de València, 2022. http://dx.doi.org/10.4995/vibrarch2022.2022.15239.
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The field of architecture and design has changed and been impacted by advanced technology over the past few decades. Our world, which was already experiencing drastic change, has recently encountered accelerated upheaval due to the global pandemic. Enamored by virtual reality (VR), 3D printing, global positioning, and the proliferation of robots, we are arguably too often surrounded by resultant superficial, meaningless, and soulless spaces to which we can neither relate nor connect. The sense of delight, serenity, poetry, and beauty that we inherently desire and yearn for, is becoming increasingly rare -- and at times even lost -- in today’s architecture. It can be argued that contemporary architecture risks becoming more a tool and product than a work of art that mirrors society and self. As architects, we are responsible to humanity through our quest to design spaces that reunite us with our inner selves and foster a sense of being. Considering recent challenges, crises, and catastrophes, designers are continuously researching the well-known traditional and aged architecture of the past for novel approaches that can enlighten future works. Architects are beginning to more assertively seek factors that propel transcendental experience in space. The present paper considers the case of Persian architecture - one of the richest and most eminent architectural styles in the world. Most buildings of this genre were designed by individuals who were most notably spiritual masters, mystics, astronomers, mathematicians, philosophers, and then architects. This paper interrogates architecture to critically delineate Persian architecture’s role in enhancing contemplation and provoking reflection while highlighting spaces that poetically respond to and nurture our soul. Deploying a literature review and analysis of recently built Sufi Centers in the United States, the research then builds an argument for linking the wisdom of Persian architecture with the spirit of place focusing on the encounter of transcendental moments in space. All these Sufi centers are affiliated with the Maktab Tarighat Oveysi (M.T.O.) Shahamaghsoudi School of Islamic Sufism. Analysis of case studies culls out qualities of space that give rise to sacred (non-religious) experiences including connection with self, balance/ harmony, and most important of all, unity, and oneness internally and externally. Persian architecture, as one of history’s most celebrated building traditions, considers the intense relationship between the sacred and profane, between mortal and immortal, and between the physical and the non-physical. The analysis of these exceptional case studies serves as the foundation for an anticipated and thought-provoking guide to ‘transcendental design,’ introducing a novel approach for designers that encourages advancing beyond the physical form to pursue and optimize the vital intersection of wisdom, space, place, and self.