By Noon Prayer: The Rhythm of Islam by Fadwa El Guindi

By Fadwa El Guindi

A groundbreaking anthropological research of Islam as skilled through Muslims, by way of midday Prayer builds a conceptual version of Islam as an entire, whereas touring alongside a comparative course of biblical, Egyptological, ethnographic, poetic, scriptural, and visible materials. Grounded in long term remark of Arabo-Islamic tradition and society, this examine captures the rhythm of Islam weaving in the course of the lives of Muslim girls and men. Examples of the rhythmic nature of Islam should be visible in all points of Muslims' daily lives. Muslims holiday their Ramadan speedy upon the sunlight atmosphere, and so they obtain Ramadan through sighting the hot moon. Prayer for his or her useless is by means of midday and burial is earlier than sundown. this can be house and time in Islam--moon, sunlight, sunrise and sundown are all a part of a distinct and unified rhythm, interweaving the sacred and the standard, nature and tradition in a trend that's traditionally Islamic.

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Gell considers this forthright theoretical statement as crucial. ) are both derived from society and also dictate to society” (Gell 1992: 4, emphasis in original). This centered the notion of collective representations in studies of society. There is circularity in this kind of thinking. Collectivity derives from society and at the same time shapes society. But Gell sees in this circularity the beginning of a distinctive phase in the history of thought, one of sociological interpretation and sociological explanation.

To grasp the Chinese worldview on temporality, Pankenier suggests we “eschew conventional ideas of causality” (136). He invokes Needham’s alternative idea of “acausal orderedness,” that things are connected rather than caused (Needham and Ling 1956; Needham 1969). Classical India provides another field of investigation, and its conception of time has been the object of interest for many scholars. The eleventh-century Arab Muslim scholar, al-Biruni, devoted twelve chapters of his famous cross-cultural “ethnographic” work Tarikh al-Hind15 (al-Biruni 1964: 327–88; al-Biruni 1914, cited in Rocher 2004: 91) to the analysis of Indian conceptualization of time and temporality.

Asabiyya, in Ibn Khaldun’s theory, functions as the glue that binds society together. It weakens when kinship bonds weaken (Ibn Khaldun 1961; Jami’at alDuwal 1980). Religion becomes the locus of moral fabric considered the glue to sustain ‘asabiyya, as the social group grows larger and as its institutions become increasingly more complex. This theory of culture change was formulated by Ibn Khaldun in the fourteenth century. It is a sophisticated theory that is not uncomfortable with people’s faith or with centering religion8 in its framework9 and predates the French school on collective representation by four centuries.

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