On the translation of the Qur'an see Marmaduke William Pickthall, The Meaning of the Glorious Qur'an, ed. The mosque always emphasizes this idea of Muslim brotherhood through the sermon of prayer. This ritual has connected the members of the Muslim community with each other under the great idea of Muslim community (umma).
More than 100 Muslim children also attend daily afternoon Quranic and Islamic classes in this mosque. As a worker, he can be dismissed from his job when he is considered to be violating his main role and transgressing outside the boundary of the mosque's vision. I do agree with Asad about the importance of the Islamic text in any study of Islam or Muslim culture.
In this excerpt, I outline the textual and contextual foundations and demonstrate how the textual and contextual constitute an interacting factor in performing the Eid prayer. In discussing this technique of prayer, none of the schools refer to the texts of Islamic scriptures, such as the Qur'an and ╪adīth. Another scholar, Djevadi, offers comparative analysis on the performance of prayer among Muslim jurists.
The performance and celebration of the Eid prayer at al-Farooq revealed those “cultural and situational contexts,” to borrow Charles L. After the prayer of the main hall of the mosque was completely occupied, the later participants had to go downstairs for pray there. . While in other traditions, such as in the USA, according to my knowledge, the imam conducts and delivers the sermon himself, in those areas, such as in rural Java, the procession of the entire ritual and especially.
The language usually used by the preacher is persuasive, straightforward and directive to point out the main idea of the speech. Although the process and implementation of this idea would take time, the immediate realization of the spirit of brotherhood could at least be seen from the atmosphere of the mosque during this ritual and celebration. Although this did not become a core part of the prayer ritual, the presence of the ta'mīr speaking on behalf of the mosque was crucially influential.
A special feature of the Eid prayer is that it has two units (raka'at) and several takbirs. This hired imam was given full authority as the leader of the ceremony by the trustee and the mosque's boards of directors. Meanwhile, the female participants should clap their hand on the thigh three times as a warning to the imam that he missed something during the prayer.
The conclusion of the second sermon marks the end of the entire ritual performance of the Eid prayer.
Eid Prayer, Piety and Brotherhood
Sufi seeks religious experience, quality and depth, rather than regularity and outward expression of prayer.49 Muslim jurists or legal approaches, on the other hand, are concerned with outward expressions of the bodily movement of prayer. The movements and recitations of the prayer must fit into the pre-existing scripture and all the rules and technical details prescribed in the authoritative Islamic texts, such as the adīth and legal works (fiqh). See Syed Ali Ashraf, “The Inner Meaning of Prayer, Pilgrimage, Fasting and Jihad,” in Islamic Spirituality: Foundations, vol.
Her experience of performing the prayer also suggests that she was amazed by the diversity of congregation members. But they gathered in the mosque for the same reason, namely to participate in Eid prayer and meet their fellow Muslims from different social, ethnic and cultural backgrounds. She did not find that when she performed the prayer in her homeland.
The prayer allows her to establish a strong sense of brotherhood among Muslim communities in Atlanta. People go in groups to the place of prayer, which is right on the street in front of my house. His last words show how he performed the prayer and celebrated this holiday in diaspora.
These community members come to the mosque for the same reason; perform and celebrate Eid. In this regard, Eid prayer meant romance and remembrance of the past with families, friends and places. It was, as she told me, due to the different tradition she had in China.
She also saw a picture of the teacher of this group hanging on the wall, on which the members showed great respect for him. The traditions in the Chinese Muslim community from which she came could possibly offer only or almost a single interpretation and uniform practice of Islam. This monolithic perception is now challenged when living in the diaspora after participating in the ritual and interactions with pluralistic Muslim communities.
These variations come from different parts of the world and from where Muslims reside. Is it because it is the way it should be practiced or is it just a tradition.
Concluding Remaks
However, it was through this ritual performance of the Eid prayer that the seed of convergence grew. In short, through this ritual performance, the informants achieved increasing quality and quantity of social interactions with others, an experience that led them into the creation of the feeling of union and the establishment of a cohesive society based on the same faith and into in the improvement of religious spirituality and piety. I have examined how Islamic texts and contexts are intertwined in the very realization of the Eid prayer, and how this complexity affected the ways in which Muslims in the diaspora perceived and experienced this ritual.
This can happen because the mosque, among other things, always advocates the issue of plurality of its community through this ritual. The Eid ritual prayer, especially through its short informal speeches before the prayer and through its sermon, naturally played this process of negotiation. This ritual performance became a means of social cohesion that created the spirit of unity in a heterogeneous congregation and pluralistic community.
Ritual contexts create a nuance of ritual environment, but do not change the essence of prayer. Contrasting Concepts of Ethnicity and Ethnic Relations", in Muslim Diaspora: Gender, Culture and Identity, ed. Berns McGown, Rima, Muslims in Diaspora: The Somali Communities of London and Toronto, Toronto, Ont.: University of Toronto Press, 1999.
Dempsey, Corinne, “Reading and Writing (to) the Devi: Reflections on Unanticipated Ritualized Ethnography”, Method & Theory in the Study of Religion, vol. Haddad, Yvonne Yazbeck (ed.), Muslims in the West: From Foreigners to Citizens, Oxford: Oxford University Press, 2002. Hoda Badr, "'Al-Noor Mosque: Strength through Unity'", in Religion and The New Immigrants: Continuities and adaptations in immigrant congregations, ed.
Karen Leonard, “Finding Places in the Nation: Immigrants and Indigenous Muslims in America,” in Religion and Social Justice for Immigrants, ed. Mahmood, Saba, The Politics of Piety: The Islamic Renaissance and the Feminist Subject, Princeton, N.J: Princeton University Press, 2005. Moore, Kathleen, "'The Hijab and Religious Freedom: Antidiscrimination Law and Muslim Women in the United States,'" in Muslims on the road to Americanization?, ed.
