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Members of Palestine’s Muslim community have long honored al-Nabi Musa, or the Prophet Moses. Since the thirteenth century, they have celebrated at a shrine near Jericho believed to be the location of Moses’s tomb; in the mid-nineteenth century, they organized a civic festival in Jerusalem to honor this prophet. Considered one of the most important occasions for Muslim pilgrims in Palestine, the Prophet Moses festival yearly attracted thousands of people who assembled to pray, conduct mystical forms of worship, and hold folk celebrations.Palestinian Rituals of Identity takes an innovative approach to the study of Palestine’s modern history by focusing on the Prophet Moses festival from the late Ottoman period through the era of British rule. Halabi explores how the festival served as an arena of competing discourses, with various social groups attempting to control its symbols. Tackling questions about modernity, colonialism, gender relations, and identity, Halabi recounts how peasants, Bedouins, rural women, and Sufis sought to influence the festival even as Ottoman authorities, British colonists, Muslim clerics, and Palestinian national leaders did the same. Drawing on extensive research in Arabic newspapers and Islamic and colonial archives, Halabi reveals how the festival has encapsulated Palestinians’ responses to modernity, colonialism, and the nation’s growing national identity.

Mulids, festivals in honor of Muslim \"friends of God,\" have been part of Muslim religious and cultural life for close to a thousand years. While many Egyptians see mulids as an expression of joy and love for the Prophet Muhammad and his family, many others see them as opposed to Islam, an expression of a backward mentality, a piece of folklore at best. What is it about a mulid that makes it a threat to Islam and modernity in the eyes of some, and an expression of pious devotion in the eyes of others? What makes the celebration of a saint’s festival appear in such dramatically different contours? The Perils of Joy offers a rich investiga­tion, both historical and ethnographic, of conflicting and transforming attitudes towards festivals in contemporary Egypt. Schielke argues that mulids are characterized by a utopian momen­tum of the extraordinary that troubles the grand schemes of order and perfection that have become hegemonic in Egypt since the twentiethcen­tury. Not an opposition between state and civil society, nor a division between Islamists and secularists, but rather the competition between different perceptions of what makes up a complete life, forms the central line of conflict in the contestation of festive culture.

\"Selma and Maher were delighted that Sitti (Grandmother) Fatoum had come from the village to spend Eid al-Adha with them.\" (World Literature Today) Find out what happened to the Eid lamb.

Human mobility, particularly during certain festivals in rapidly growing megacities in low- and middle-income countries, has critical implications in infectious diseases surveillance and preparedness. In this perspective, we present the interesting case of Dhaka megacity, the capital of Bangladesh with a population of over 20 million. In recent times, three massive infectious disease outbreaks in Dhaka (chikungunya, dengue and COVID-19) coincided with Muslim religious Eid festivals. From a public health standpoint, it is very important to share this information with the international community to fight against emerging infectious diseases around the world.

Fasting and Spiritual Retreat is part of the 'Teachings of Islam Series' compiled from the works and lectures of Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri. These books provide readers with both a general overview and, where needed, some in-depth information and guidance on basics of Islam.

No detailed description available for \"Redemptive Suffering in Islam\".

This volume offers a fascinating case study of the Sayyid community of Cikoang in South Sulawesi – in particular, an examination of the role of the descendants of Sayyid Jalaluddin al-‘Aidid, a Hadhrami merchant-teacher of great authority and charisma who is said to have initially settled in Gowa in the 17th century. It is of particular interest because the migration of Sayydid Jalaluddin occurred well before the major Hadhrami diaspora to Southeast Asia in the mid-19th century. Of particular interest is the way Sayyid Jalaluddin and his descendants became integrated within the Makassar community. Sayyid Jalaluddin’s legacy to the Cikoang community is the Tarekat Bahr ul-Nur, whose mystic teachings expound the creation of the world from the ‘Nur Muhammad’. A consequence of this teaching is an enormous emphasis on the celebration of Maudu’ (Maulid or the Birth of the Prophet) as expressed in the local assertion: ‘My existence on this earth is for nothing but Maudu’.’ Every year this prompts the Cikoang community to hold one of the most elaborate and colourful Maulid celebrations in Indonesia. This study was originally submitted as an MA thesis at ANU in 1998, but soon became recognised as an important contribution to Hadhrami studies. Its author, M. Adlin Sila, has since gone on to complete his PhD at ANU, Being Muslim in Bima of Sumbawa, Indonesia: Practice, Politics and Cultural Diversity. This study of Bima and its religious history establishes him as a major researcher on the diverse traditions of Islam in eastern Indonesia.