scholarly journals SUFI NIGHT: MUSIC, RITUAL AND ECSTASY ON THE CONTEMPORARY SCENE

2017 ◽  
Vol 3 (5) ◽  
pp. 70
Author(s):  
Giselle Guilhon
Keyword(s):  
Muslim World ◽  
The Public ◽  
Rave Culture

ResumoÀs vinte horas dos dias 14 e 15 de maio de 2004, a Sala de Concertos da Cité de la Musique, em Paris, abriu suas portas para quatro ordens sufis do mundo muçulmano – Murid (do Senegal), Yesevi (do Egito), Kadiri (do Afeganistão) e Chisti-Qawwali (do Paquistão) – uma após a outra, apresentarem seus concertos espirituais. A audição (al-sama) da Nuit Soufie (nome dado ao concerto) terminou, nas duas noites, de madrugada. Através das recitações e cantos poéticos dos Murids do Senegal, das recitações corânicas apresentadas em elaboradas técnicas vocais, pelo Sheikh Ahmad Al-Tûni (do Egito), do círculo de zikr (repetição dos nomes de Deus), liderada por Mir Fakr al-Din Agha (do Afeganistão) e do canto alegre e contagiante dos Qawwâli (do Paquistão), sob a batuta de Asif Ali Khan, os rituais sufis rivalizaram com os “transes” techno da cultura rave atual. Neste texto – que é fruto de uma etnografia de passagem – a autora faz uma reflexão comparativa entre os “transes vertiginosos” produzidos nas pistas rave de dança e os “transes esotéricos” experimentados pelos participantes (“musicantes” e “musicados”) dos e nos concertos ou audições (al-sama) públicos, sufis.AbstractAt eight o’clock on the 14th and 15th of May 2004, the Salle des Concerts of the Cité de la Musique, in Paris, opened its doors to four Sufi orders of the Muslim world – Murid (from Senegal), Yesevi (from Uper Egypt), Kadiri (from Afghanistan) and Chisti-Qawwali (from Pakistan) –, one after another, present their spiritual concerts. The audition (al-sama) of the Sufi Night (the name given to the concert), on the both of the two nights, ended in the small hours. With the recitations and poetic songs of the Murids from Senegal, the Koranic recitations presented in elaborate vocal techniques by Sheikh Ahmad Al-Tûni (from Egypt), the zikr circle (repetition of the names of God), led by Mir Fakr al-Din Agha (from Afghanistan) and the joyful and contagious Qawwali songs (from Pakistan), led by Asif Ali Khan, the Sufi rituals rivaled the profane techno “trances” of modern rave culture. In this text – which is fruit of an ethnography of passage – the author makes a comparative reflexion between the “vertiginous trances” produced on the rave dance floors and the esoteric “trances” or “ecstasies” experienced by the participants (“musicians” and “listeners”) of and in the public Sufi concerts or auditions (al-sama).

Sufi Night: Music, Ritual and Ecstasy on the Conteporary Scene

2017 ◽  
Vol 3 (5) ◽  
pp. 70
Author(s):  
Giselle Guilhon
Keyword(s):  
Muslim World ◽  
The Public ◽  
Rave Culture

ResumoÀs vinte horas dos dias 14 e 15 de maio de 2004, a Sala de Concertos da Cité de la Musique, em Paris, abriu suas portas para quatro ordens sufis do mundo muçulmano – Murid (do Senegal), Yesevi (do Egito), Kadiri (do Afeganistão) e Chisti-Qawwali (do Paquistão) – uma após a outra, apresentarem seus concertos espirituais. A audição (al-sama) da Nuit Soufie (nome dado ao concerto) terminou, nas duas noites, de madrugada. Através das recitações e cantos poéticos dos Murids do Senegal, das recitações corânicas apresentadas em elaboradas técnicas vocais, pelo Sheikh Ahmad Al-Tûni (do Egito), do círculo de zikr (repetição dos nomes de Deus), liderada por Mir Fakr al-Din Agha (do Afeganistão) e do canto alegre e contagiante dos Qawwâli (do Paquistão), sob a batuta de Asif Ali Khan, os rituais sufis rivalizaram com os “transes” techno da cultura rave atual. Neste texto – que é fruto de uma etnografia de passagem – a autora faz uma reflexão comparativa entre os “transes vertiginosos” produzidos nas pistas rave de dança e os “transes esotéricos” experimentados pelos participantes (“musicantes” e “musicados”) dos e nos concertos ou audições (al-sama) públicos, sufis.AbstractAt eight o’clock on the 14th and 15th of May 2004, the Salle des Concerts of the Cité de la Musique, in Paris, opened its doors to four Sufi orders of the Muslim world – Murid (from Senegal), Yesevi (from Uper Egypt), Kadiri (from Afghanistan) and Chisti-Qawwali (from Pakistan) –, one after another, present their spiritual concerts. The audition (al-sama) of the Sufi Night (the name given to the concert), on the both of the two nights, ended in the small hours. With the recitations and poetic songs of the Murids from Senegal, the Koranic recitations presented in elaborate vocal techniques by Sheikh Ahmad Al-Tûni (from Egypt), the zikr circle (repetition of the names of God), led by Mir Fakr al-Din Agha (from Afghanistan) and the joyful and contagious Qawwali songs (from Pakistan), led by Asif Ali Khan, the Sufi rituals rivaled the profane techno “trances” of modern rave culture. In this text – which is fruit of an ethnography of passage – the author makes a comparative reflexion between the “vertiginous trances” produced on the rave dance floors and the esoteric “trances” or “ecstasies” experienced by the participants (“musicians” and “listeners”) of and in the public Sufi concerts or auditions (al-sama).

scholarly journals LIFE-CYCLE HYPOTHESIS OF HYBRID SUKUK

JURISDICTIE ◽  
2020 ◽  
Vol 10 (2) ◽  
pp. 137
Author(s):  
Luthvia Moonda
Keyword(s):  
Economic Growth ◽  
Life Cycle ◽  
Financial Institutions ◽  
Financial Services ◽  
Net Present Value ◽  
Vital Role ◽  
Muslim World ◽  
Present Value ◽  
The Public ◽  
Life Cycle Hypothesis

The development of financial system recently has been contributing to the economic growth of the nation. Its vital role helps many financial institutions to advance their financial services, particularly in investment systems such as Sukuk. As seen in recent years, the involvement of Sukuk in many industries ranging from sovereigns to corporates for both Muslim and non-Muslim world companies. Although its popularity increases, it seems to be widely accepted that the insufficient structures of Sukuk become a big challenge to serve the public needs to be in compliance with Shari’ah principles. In an attempt to fulfil many financial companies in issuing Sukuk and the needs of the Muslim world, this study aims to provide the new structure of Sukuk. The study proposes a design of securitization by combining two contracts of Sukuk into one Sukuk structure. The constructed idea will use a model of life cycle hypothesis to support the Sukuk issuing companies in maintaining their incomes. It also explains the cycle cash flow and asset movement as well as the calculation of Net Present Value (NPV) of the project.

A Woman's Place: Democratization in the Middle East

2004 ◽  
Vol 103 (669) ◽  
pp. 25-30
Author(s):  
Nikki R. Keddie
Keyword(s):  
Middle East ◽  
Muslim World ◽  
Women's Roles ◽  
The Public ◽  
Women’S Roles

Women's struggles, along with the forces of modernization, have increased the public roles open to women in the Muslim world despite the growing power of Islamism, and this expansion of women's roles constitutes in itself a force for democratization.

The Legitimacy and Nature of Mawlid al-Nabī: (Analysis of a Fatwã)

1998 ◽  
Vol 5 (2) ◽  
pp. 214-234 ◽  
Author(s):  
Aviva Schussman
Keyword(s):  
Popular Religion ◽  
Negative Attitude ◽  
Muslim World ◽  
The Public ◽  
Almost Everywhere ◽  
The Subject ◽  
Cult Of Saints

AbstractIn 1993 Majallat al-Azhar published a fatwā issued in a response to a question regarding the form and religious legitimacy of the celebration of the Prophet Muhammad's birthday. The question was posed against the background of tension between the need and desire of Muslims to celebrate the festival — which is observed yearly almost everywhere in the Muslim world despite the fact that it includes features that resemble the pagan cult of saints, and the hesitancy or negative attitude of Muslim jurists with regard to the festival. In his response, the muftī confers legitimacy upon the festival within constraints defined by the Prophet's sunna. The vagueness of his answer, its lack of legal specifics, and its reliance on sources that contain popular motifs combine to indicate that the fatwā reflects the concession of a scholar to popular religion. Although the fatwā was intended to educate the public to celebrate the festival on a higher religious level, the muftī's approach to the subject seems to be popular rather than scholarly.

scholarly journals The Secrecy and Publicity of Diplomacy: Questions to the Theory of Public Diplomacy

2015 ◽  
Vol 1 (2) ◽  
pp. 199
Author(s):  
Witri Elvianti
Keyword(s):  
Soft Power ◽  
Public Diplomacy ◽  
Terrorist Attack ◽  
Integrated Approach ◽  
Muslim World ◽  
Way Of Life ◽  
The Public ◽  
George Bush ◽  
The Us ◽  
Democratic Nation

Just a few weeks after the terrorist attacks of September 11th, and soon after US troops started to attack Afghanistan, George Bush expressed his disappointment toward the way the Muslim world perceives the American way of life and culture. Assuming that the 9/11 terrorist attack was a symbol of struggle against America’s hegemony Bush blamed the failure of US public diplomacy to promote to the Muslim world the image of a friendly and democratic nation state. It sent a message that both promoting positive image and controlling the message are a highly complex task. The complexity of public diplomacy consequently raises such a theoretical dispute. From a traditional perspective, scholars have questioned the suitability of public diplomacy to promote a states’ soft power, and have cited US public diplomacy as an example of failure. The revisionists, on the other hand, seek to maintain and even improve the practice of public diplomacy by arguing that it is more that it is more pertinent to comprehend the strategy rather than to perpetuate the blame.  The dispute on public diplomacy is threefold: first, whether public diplomacy is defined as any diplomatic activities of or by the public; second, whether diplomacy should really be addressed to the public; and third, if the public is always diplomatic. This essay will argue that while the traditionalist criticisms could be valid, particularly in the context of the US experience, these arguments do not reduce the value of public diplomacy. Such diplomacy requires a two-way relationship and integrated approach.

scholarly journals Imam Al-Ghazali on The Balance Observance of ‘Ibadah (Devotional Act): An Enduring Legacy to The Muslim World

2019 ◽  
pp. 22-32
Author(s):  
Mohd Rosmizi Abd Rahman
Keyword(s):  
At Risk ◽  
Great Emphasis ◽  
Muslim World ◽  
The Public ◽  
Analytic Methods ◽  
Normative Practice ◽  
Good Deeds

This article analyses Imam al-Ghazali’s theory of the balance observance of ibadah (devotional acts or good deeds) among Muslims. Performing ‘ibadah, is part and parcel of the Muslims’ life. Nevertheless, the majority of Muslims—scholars and the public alike—place great emphasis only on the diligent outward performance of devotional acts, and on the observance of the outward requirements. However, Imam al-Ghazali goes beyond this normative practice, arguing that a mere outward observance of devotional acts is still insufficient, and indeed is still at risk. This article is theoretical in nature, and it involves bibliographic research, employing descriptive and analytic methods. The article founds that Imam al-Ghazali maintains devotional acts consist of outward and inward dimensions, and both need to be observed simultaneously and kept in balance. It is only through this balance observance that devotional acts will be transformed from mere physical motions of pure ritualistic observance to spiritually rich deeds, filled with real understanding, wisdom, and realisation.

Milestones of Development

2021 ◽  
pp. 227-252
Author(s):  
Mohammad Hashim Kamali
Keyword(s):  
Private Sector ◽  
Muslim World ◽  
Public Agencies ◽  
Industry Development ◽  
The Public ◽  
Development Agenda ◽  
Private And Public ◽  
Public Sectors ◽  
The Government ◽  
And Training

This chapter addresses halal-related developments in Malaysia, and in particular highlights the following: halal standards, halal certificates, halal parks, and disparity issues in the management of halal industry. According to an industry specialist, Malaysia is the only country in the Muslim world where the halal industry development agenda is also backed by the government, which translates into the existence of a unique ecosystem that allows a synergy between the private and public sectors. In this ecosystem, the private-sector players focus on production, manufacturing, and services, while the public agencies facilitate and coordinate the industry’s progress by providing certification and training.

scholarly journals The allegiance-offering ceremony of the caliphs and their heirs in the second Abbasid era (550-656 AH / 1155-1258 AD)

2016 ◽  
Vol 6 (2) ◽  
pp. 203
Author(s):  
Mohammad Alkadhat
Keyword(s):  
Fourth Century ◽  
Muslim World ◽  
Religious Leadership ◽  
The Public ◽  
Abbasid Caliphate ◽  
The Media ◽  
Foreign Control

The period of this study witnessed a revival of the Abbasid Caliphate Institution after getting rid of foreign control. This was accompanied by a desire to revive the ceremonies that had stopped since the beginning of the fourth century AH. The ceremony of allegiance-offering to the Caliphs and their heirs was among several ceremonies that were revived during this period. The allegiance-offering ceremony was organized according to certain arrangements which begin on the day the former Caliph passes away, and end with a public allegianceoffering ceremony. This study attempts to trace those ceremonies, highlighting the religious and the media dimensions, which the Caliphate Institution was keen on stressing in these celebrations. The Caliphs saw in these ceremonies and the accompanying festivities and celebrations an important tool to enhance the image and aura of the Caliphate in the hearts of the public. They also saw these ceremonies as an opportunity to enhance the spiritual bond between the public and the Caliphate and the Caliphs. They also saw the ceremonies as a chance to assert their religious leadership of the Muslim World. 

scholarly journals Понимание истории и идентичность автора в возражениях Атауллы Баязитова Эрнесту Ренану

Islamology ◽  
2019 ◽  
Vol 9 (1-2) ◽  
pp. 54
Author(s):  
Olga Bessmertnaya
Keyword(s):  
Historical Narrative ◽  
Muslim World ◽  
Discursive Practices ◽  
Islamic History ◽  
Islamic World ◽  
The Public ◽  
History Of ◽  
Understanding Of Science ◽  
Alter Ego ◽  
The Way

In relation to Sh. Mardjani’s approaches to Islamic history, described by other scholars (A. Frank, M. Kemper, et al.), the article analyses the interaction of Islamic and progressist (modern European) discourses — the so called cultural bilingualism — in A. Baiazitov’s vision of history. The question of Baiazitov’s authorship is also discussed. A representative of the official Russian metropolis Muslim clergy (the akhun of a Tatar Muslim “parish” in St. Petersburg), Baiazitov was active in publishing books and articles in Russian in the central Russian press to contest the topoi common in the public, scholarly, and missionary visions of Islam and mixed up in the imperial frame of mass Orientalism — in particular, E. Renan’s and his partisans’ notorious ideas of the Islamic alienness to science and progress (Baia- zitov’s “Objection” to Renan, 1883, was especially famous). The article shows that just to notice such views of Islam and consider them necessary to be retorted to, demanded that the author should share the progressist presumptions of history, which underlay those views. Hence the progressist discourse was indeed interiorized and present in Baiazitov’s works (as well as in the essays of his alter ego, Murza Alim, and contrary to Mardjani who ignored those debates). Yet along with the appropriated progres- sist ideas, in particular the imagined backwardness of the ‘Muslim world’, Baiazitov also reproduced the structuring of history characteristic of the Islamic discourse proper, namely, the generalized Islamic reformist scheme that explained the decline of Islam by distortions introduced to the initial Islam by its later alien inheritors (Mongols and Turks); abandoning the errors, Islam would get back to the way of progress. The Islamic discourse also determined Baiazitov’s understanding of science and knowledge and the very methods of argumentation (referring to hadiths, etc.). Revealing Baiazitov’s sources and analyzing his ways of working on them — the works of both European Orientalists and modern Islamic reformists (particularly, the Indian Aligarh movement) and Islamic “classics” — the article exposes Baiazitov’s universalist strive to unite different traditions in the “multilingual” cultural situation to whose challenge he responded. The necessity to “explain” Islam in the space of mass Orientalism, where he addressed and belonged to, demanded a kind of “translatory effort”, yet the “translation” was not all-inclusive. Along with the force of the discursive practices he used, all that engendered the cultural bilingualism in his historical narrative. The accent on the origins of Islam (comparable with Mardjani’s historical vision), i.e. the representation of the history of the ‘Islamic world’ as a whole, reflected Baia- zitov’s own forming identity of a representative of the Islamic community in general. There’s hardly a direct Mardjani’s influence on Baiazitov’s views, yet in some respects they gave analogous responses to the challenge of the imperial modernity, though from quite different discursive spaces.

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