Several Muslim students immediately protested that I was suggesting heresy, citing a Quranic injunction that only Allah should be revered.What I had intended was to point out how similar tension existed in Buddhism over circumambulation of a stupa — an earthen mound containing the relics of an eminent religious figure — since that act could be seen as both remembrance of the deceased’s worthy deeds and veneration of the person."I'm using cancer as the excuse I needed to actually go and get things done, and the more people I share those thoughts with, the more I hold myself to them," she writes. I hope, because a wish is putting on too much responsibility on the other, that you will somehow find forgiveness in your big heart for whenever I must have hurt you.
Several Muslim students immediately protested that I was suggesting heresy, citing a Quranic injunction that only Allah should be revered.What I had intended was to point out how similar tension existed in Buddhism over circumambulation of a stupa — an earthen mound containing the relics of an eminent religious figure — since that act could be seen as both remembrance of the deceased’s worthy deeds and veneration of the person.Tags: But Cheap Essays OnlineImportance Of College EssayWriting Critical Analysis PapersParchment Paper To Write OnBest American Essays Christopher HitchensSample Of Literature Review In ResearchCleaning Services Business Plan SampleThesis MemorandumEssay Writing Introduction
Instead of backing down as the local custom expected, the students ganged up on the sole guard and began a lengthy exposition on the meaning of female impurity in Islam.
First they argued that a woman was impure only when she was menstruating and not at other times; they then invoked Allah as the sole witness to their cyclical impurity, a fact the guard could not be privy to and thus should not be able to use against them; and finally they made the case that if other Muslim countries left it up to individual women to decide whether to visit a mosque, it was not up to a Bangladeshi guard to create a different rule concerning entry.
In the privacy of my office, I felt honored by her question.
I had lectured on that very topic just before this meeting, arguing that sacred space was not the monopoly of any one religion, but could be seen as a construct contingent upon the presence of several key characteristics.
I was surrounded by undergraduates who were rich, well-meaning, and largely apathetic to what I learned and taught.
I saw my teachers and peers struggle against the tide of general indifference aimed at our discipline and succumb to unhappiness or cynicism. Fearing that I no longer knew why I studied religion or the humanities at large, I left sunny California for a teaching job at the Asian University for Women, in Chittagong, Bangladesh.My new students came from 12 different countries, and many of them had been brought up in deeply religious households, representing nearly all traditions practiced throughout Asia.They, however, knew about religion only what they had heard from priests, monks, or imams, and did not understand what it meant to study religion from an academic point of view.She asked for my guidance in resolving her crisis of faith.If other Muslims knew about her routine excursions to a Hindu temple, she would be branded an apostate, but did I think that her instinct was right, and that perhaps it was possible for Allah to communicate his existence through a temple belonging to another religion? in religious studies, the question of what my profession really stood for rarely came up in conversation with fellow academics, save for occasional moments when the position of the humanities in higher education came under criticism in public discourse.But the closer I got to receiving that doctorate, the less certain I became that this was a meaningful goal.Whereas Palestinians pointed to the "bad Arabic" used in the signage of one local site as evidence of Islam’s degeneration in South Asia, a Pakistani would present Afghanis as misguided believers because — she claimed—they probably never read the entire Quran.While Bangladeshis counseled me to ignore Pakistanis from the minority Ismaili sect who claim that God is accessible through all religions, Bangladeshis themselves were ridiculed by other students for not knowing whether they were Sunni or Shi’a, two main branches of Islam.But instead of provoking a thoughtful discussion, my idea of comparative religious studies seemed only to strike students as blasphemous.Even more memorable, and comical in hindsight, was being urged by the same Muslims in my class to choose one version of Islam among all its sectarian and national variations and declare it the best.