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With the Islamic awakening in the Middle East, the "Principles of Islamic Sociology" illustrates the nuts and bolts of Islamic society with a contemporay vision that.
Table of contents

Sheila Canby: The call to prayer reminds pious Muslims five times a day to make their prayers to God.


  • Interdependencies of Social Categorisations. (Ethnicity, Citizenship and Belonging in Latin America Book 2)!
  • Exchange Discount Summary.
  • Navigation menu.
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  • The Islamic Concept of Life.
  • Department of Islamic Learning.
  • Prelude.

The lesson plan related to Islam and Religious Art features a fifteenth-century manuscript folio. This phrase, written in Arabic, is often prominently featured in architecture and a range of objects, including the Qur'an , Islam's holy book of divine revelations. One becomes a Muslim by reciting this phrase with conviction. Prayer salat. Muslims pray facing Mecca five times a day: at dawn, noon, mid-afternoon, sunset, and after dark.

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Prayer includes a recitation of the opening chapter sura of the Qur'an, and is sometimes performed on a small rug or mat used expressly for this purpose see image Muslims can pray individually at any location fig. Men gather in the mosque for the noonday prayer on Friday; women are welcome but not obliged to participate. After her death Muhammad remarried, but he always remembered Khadijah with love and spoke of her with reverence.

Khadijah was, in fact, Muhammad's first convert to Islam and his strongest supporter in the struggle to establish the new faith.

Principles of Sociology in Islam

Aishah bint abu Bakr was Muhammad's favorite wife of later years. Noted for her education and intelligence, in particular her ability to read and write, she was often consulted about the teachings of the Prophet after his death. She played an important role in the life of the early community, most famously by opposing the succession of Ali after the death of Uthman, the third khalifa. God giveth thee glad tidings of a word from Him: his name will be Christ Jesus, the son of Mary, held in honour in this world and the hereafter and of the company of those nearest to God; The new, elevated status of women is apparent in numerous Qur'anic proscriptions which set out women's rights and obligations.

Principles of Islamic jurisprudence - Wikipedia

On protecting the dignity and self-respect of women, for example, the Qur'an is emphatic and unequivocal: One of the seven hudud crimes is maligning a woman's reputation. O Mankind: Be careful of your duty to your Lord who created its mate and from them twain hath spread abroad a multitude of men and women. Be careful of your duty toward Allah in who ye claim your rights of one another. O mankind! We have created you male and female and have made you nations and tribes that ye may know one another. The noblest of you in the sight of Allah is the best in conduct.

I intended that I should enlist in the fighting force and I have come to consult thee. The Qur'an, of course, acknowledges and makes provision for differences between men and women.

Indeed, on these differences is erected an elaborate structure of individual and social rights and obligations. Some appear inequitable on the surface but on examination reveal a deeper logic and reasonableness. A man, for example, stands to inherit twice as much as a woman, but then he must provide for his own wife and family and relatives should the need arise. The same holds true of traditional rules of dress and behavior. Women are enjoined to cover their bodies except for the face and hands and lower their gaze in the presence of men not related to them.

Moreover, although women and men are subject to the same religious obligations—such as prayer, fasting, pilgrimage to Mecca—women pray separately from men. Nonetheless, these rules of dress and behavior—however restrictive they may appear to Western eyes—serve a social function. In societies which by tradition provide few protections outside the family, they insure a woman's integrity and dignity. For that reason, too, men are enjoined to lower their eyes before women and to be appropriately covered from above the chest to the knees. In other areas, women enjoy a strict parity with men.

A woman's right to own property is just as absolute as a man's. Male kin cannot handle a woman 5 financial interests without her permission. A woman must specifically consent to marriage and cannot be forced to accept a husband she does not approve of. In cases of divorce—in a prominent departure from traditional practice—women have exclusive guardianship rights over children up to early puberty.


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Although a husband has the right to divorce his wife unilaterally—a right not shared by women—a wife can divorce her husband on specific legal grounds by court order. In education, too, women have the same rights as men. In contemporary Muslim society, in fact, women have attained the same levels of education as men and in many countries occupy positions of power and influence. Nothing in Islam prevents a woman from accomplishing herself or attaining her goals.

Societies may erect barriers, but nothing in the spirit of the Qur'an subjugates women to men. In time, of course, social barriers will disappear—as they are disappearing now—because Muslim women will expect and demand it. As a result, it can only be expected that women will play an increasingly larger role in Islamic society and surpass the contributions of early Muslim women. The parties should either hold Together on equitable terms, Or separate with kindness.

Allah enjoineth orders justice or injustice and kindness or unkindness and to give to one's kinsfolk She said, 'He served his wife. The Islamic calendar is unique among the major calendars of the world. Unlike the Gregorian calendar and others based on the astronomical solar year—the length of time it takes for the earth to revolve around the sun—the Islamic calendar is based on the lunar year.

The lunar calendar is comprised of 12 lunar months like the calendar based on the solar year. However, since each month begins and ends with the new moon—a period lasting 29 days, 12 hours, 44 minutes, and 2. There are 11 leap years in every cycle of 30 years, the intercalated day always being added to the last day of Dhu al-Hijjah, the last month of the year.

As a consequence of the fewer number of days in the lunar year, the lunar calendar is unrelated to the progression of the seasons. The month of Rajab, for example, could occur in summer in one year and the middle of winter 15 years later. Relative to the solar year, the lunar calendar progresses by 10 or 11 days each year so that 33 Muslim years are approximately equal to 32 Gregorian years. The difference in the length of the lunar year accounts for some of the difficulty in converting dates from the Islamic Hijri or "Hijrah" system to the Gregorian and vice versa.

The following equation can be used to calculate the Hijrah year in which the corresponding Gregorian year began:. The Islamic calendar was devised in the seventh century in response to the exigencies of governing the far-flung Abbasid empire. It also was created, not incidentally, to glorify the triumph of the new religion. Other calendars in use at the time were tied to other states and religions, and so, the historian al-Biruni tells us, the caliph Umar ibn al-Khattab decided to develop a new calendar based on the advent of Islam, taking July 16, A.

The following holidays are observed among Muslim communities throughout the world: 'Id al-Fitr, also known as the Little Feast, marks the end of the great fast of Ramadan. It occurs on the first day of the month of Shawwal. Waffie Mohammed Publisher: A. This book examines the islamic principles as they relate to Sociology issues examined within the more western civilization. It draws on the guidence given from the Quran and Hadith as it explores the rights, roles and responsibilities of individuals and groups in the Muslim Society.

The approach considers firstly, the context of Islamic Sociology delving into such areas as conflict and the treatment of diversity. The social institutions within the Islamic society are explored - those that are common across civilizations as well as those specific to Islam. This book can be used as the basis for further inquiry into the sociology of islam, as well as for understanding the Islamic perspective on social issues.