Though distinct, Mottahedeh contends that the ties between the two networks of loyalties were extremely personal and their ties were individual in the Buyid society. The Islamic society “was characterized by the formality of ties between individuals and the informality of ties within groups that are not composites of ties between individuals” (1980). Mottahedeh claims that these ties were on one’s own behalf, not on behalf of a group, exemplifying the principal of loyalty and leadership. Throughout the novel, Roy Mottahedeh argues that these communities exemplified loyalty and leadership by maintaining a strong and self-renovating social order that would further serve as an illustration for Middle Eastern Islamic societies in the following …show more content…
Similarly, Loyalty and Leadership in an Early Islamic Society is divided into three main sections: "Acquired Loyalties", "Loyalties of Category", and "Justice, Kingship, and the Shape of Society." The first and second section both consider the forms of loyalty and obligation, which made the resilient social order possible to maintain; However, the first and second section both discuss different networks of loyalties. To illustrate, the first section “Acquired Loyalties,” explores how deliberately acquired commitments created positive and anticipated loyalties that influenced the Buyid society in the 10th and 11th centuries. On the contrary, the second section “Loyalties of Categories” describes some of the self-aware interests that established loyalties in the Buyid era. Lastly, the final section “Justice, Kingship, and the Shape of Society” is significantly shorter than the preceding sections and deals with a different type of leader that existed beyond the two categories of loyalties: kings. Here, the last chapter examines how kings were essential to the social order all in all and attempts to provide an illustration of the historical
Elizabeth Fernea entered El Nahra, Iraq as an innocent bystander. However, through her stay in the small Muslim village, she gained cultural insight to be passed on about not only El Nahra, but all foreign culture. As Fernea entered the village, she was viewed with a critical eye, ?It seemed to me that many times the women were talking about me, and not in a particularly friendly manner'; (70). The women of El Nahra could not understand why she was not with her entire family, and just her husband Bob. The women did not recognize her American lifestyle as proper. Conversely, BJ, as named by the village, and Bob did not view the El Nahra lifestyle as particularly proper either. They were viewing each other through their own cultural lenses. However, through their constant interaction, both sides began to recognize some benefits each culture possessed. It takes time, immersed in a particular community to understand the cultural ethos and eventually the community as a whole. Through Elizabeth Fernea?s ethnography on Iraq?s El Nahra village, we learn that all cultures have unique and equally important aspects.
Ibn Munqidh, Usama. "From Memoirs." McNeill, William and Marilyn Robinson Waldman. The Islamic World. Chicago: The University of Chicago Press, 1973. 184-206.
By her admission the women volunteers of the social welfare organizations were predominantly middle and upper-class. Deeb does not consider how women from other socio-economic groups pursue and engage in piety and modernity, and how they view “authenticated Islam.” As such Deeb’s description of an authenticated Islamic community in al-Dahiyya seems to represent the formulations provided by a privileged class of women. The absence of other socio-economic is coupled with a cursory description of the peripheries of the community. Less emphasis is placed on the inhabitants of al-Dahiyya who are marginalized and excluded from the enchanted modern. A greater study of how authenticated Islam is understood by member of other socio-economic classes and the more marginalized members of the community would have given a greater insight, not only into the development of the enchanted modern, but also the social dynamics which govern
In conclusion, early Muslims had multitudinous connections with several religions as beneficial partners for trade, travel, and conquest. By analyzing each primary source, the benefits of having a relationship with different religions comes to light. Whether Muslims were interacting with Vikings, Jews, or Christians, establishing a friendly relationship allowed early Muslims to continue building stronger military forces, acquiring material goods, and avoid being raided by enemies. Each source provides different insight to how early Muslims thought and treated the religious groups they encountered.
Islam culture in a way that was not seen in JudeoChristian ones. ( Murray 91). The
As a child begins to mature and develop into adulthood, one must establish their own morals and beliefs. Loyalty being one of the many virtues a human being must be responsible for. One may accept this attribute and elect who and what they appoint to be loyal to, or the attribute can be disregarded. In the short stories, “Barn Burning” by William Faulkner and “Araby” by James Joyce loyalty is a major theme. The main characters in both memoirs are forced to recontextualize where their loyalty falls. The young boy in Araby and Sarty are forced to reevaluate where their loyalty lies as they transition into adulthood.
Hourani, Albert. A History of the Arab Peoples. Cambridge, MA: Belknap of Harvard UP, 1991. Print.
In the era of my rule, a king was not someone who simply delivered orders to his “men” while he sat on his throne awaiting confirmation of a victory. Men admired their leader for: outstanding courage, selflessness to his tribe, personal valor, and ability to survive despite the toughest opposition. Heroism and leadership are characteristics that brought my fellow men to abide by my side despite the situation, which in response led me to become such an aspiring leader, and in the end a hero – the demonstration to attain glory through brawls. Traditions, natural laws, and religion are descriptions of my heroism and leadership.
In Khaled Hosseini’s novel “The Kite Runner,” he illustrates a fine line between what is defined as moral good and evil. During their lives as kids, Amir and Hassan had always been close, but there had always been one problem. Amir was the son of a rich and powerful Pashtun man who was almost always given everything he wanted, while Hassan was a Hazara boy who had spent his life serving Amir and his family with his father. Although the two of them seemed to always be inseparable when they played games or flew kites, there was always the defining factor of who they really are, a servant and his master. Being a Muslim and living in Afghanistan, there are certain rules and morals that you must live up to.
Joyce, James. “Araby.” The Norton Introduction to Literature, Shorter Eighth Edition. Eds. Jerome Beaty, Alison Booth, J. Paul Hunter, and Kelly J. Mays. New York: W.W.Norton.
Critics have already begun a heated debate over the success of the book that has addressed both its strengths and weaknesses. The debate may rage for a few years but it will eventually fizzle out as the success of the novel sustains. The characters, plot, emotional appeal, and easily relatable situations are too strong for this book to crumble. The internal characteristics have provided a strong base to withstand the petty attacks on underdeveloped metaphors and transparent descriptions. The novel does not need confrontations with the Middle East to remain a staple in modern reading, it can hold its own based on its life lessons that anyone can use.
Joyce, James. “Araby.” Literature: The Human Experience. Abcarian, Richard et al.,. Boston: Bedford/St. Martin’s, 2010. 92-96
The Fatimid’s had been rumored to be tolerant, compassionate and focused on unifying Islam; however, it has been proved that this was not always the case. Orientalists have acknowledged their contribution towards the advancement of Islam and claim that the Christian and Jewish communities excelled during this time; but it did not come without its deceptions and deviations from Islamic norms and rules. This historiography will explore whether the Fatimids were actually the tolerant Muslims whose actions, belief systems and practices evidenced the growth of Islam and tolerance of other religions, or if they were merely politi...
On the board on Monday morning, there were numbers one through five and they each had a religion written next to them. 1 was Hinduism, 2 was Christianity, 3 was Judaism, 4 was Buddhism, and I was lucky enough to get 5: Islam. Oh, I know so much about Islam culture and their religion, are you kidding? I don’t even know where Islam is. I’m just kidding, it’s not a country. There are many differences between Islam and the United states like our religion, clothes, and food, and becoming a Christian or a Muslim, but Islam is the second largest religion in the world, so it’s important to a lot of people. The followers of Islam are called Muslims. Becoming a Muslim is not an easy process. You must do a long list of tasks. After you become a Muslim you must do everything in your power to try to have a good Muslim lifestyle.
In this book , Esposito provides a succinct, up-to-date survey of the Islamic experience, an introduction to the faith, belief, and practice of Islam from its origins to its contemporary resurgence. He traces the emergence and development of this dynamic faith and its impact on world history and politics. He discusses the formation of Islamic belief and practice (law, theology, philosophy, and mysticism), chronicling the struggle of Muslims to define and adhere to their Islamic way of life. Equally important is the essential information Esposito provides on the contemporary world of Islam, from Muslim responses to the challenges of colonialism and modernization to the reassertion of Islam in politics and society.