The research subject of this thesis is the Continuity of Christianity in Jordan during the rise of the Islam. Christianity itself has a long and complex history in Jordan that can be dated back to...Show moreThe research subject of this thesis is the Continuity of Christianity in Jordan during the rise of the Islam. Christianity itself has a long and complex history in Jordan that can be dated back to the early days of the religion. The subject of this thesis is based on an excavation of a church in Udhruh (Jordan) that was converted into a mosque; the church showed signs of being in longer Christian use during the Muslim reign. This inspirited the will to research Christianity and its continuity in Jordan because of the assumption that Christianity disappeared or stopped when the Islamic reign begun. The purpose of this research was to provide future researchers with a clear story about this transition and providing certain products than can be used for further research. The products that resulted from this research are: a database that consists of information about the churches, multiple spreading maps consisting of all the collected churches, a spreading map consisting of the churches that stayed in use after 630/640 AD, a spreading map that consists of the churches converted into mosques, a spreading map that shows the ‘stayed in use’ churches and the converted churches combined, a table that consists of the collected bishops and a table that consists of the collected monasteries. The results and information about the research goal were retrieved during an extensive literature research. Before starting this research the amount of 7 research questions were formulated: 1. How many churches were present in Jordan before the Islamic reign? 2. How many churches were present in Jordan during the Islamic reign? 3. How did the organizational structure of Christianity develop during the emergence of the Islam? 4. How is it noticeable that a church is converted into a mosque? 5. Which churches in Jordan show signs of being converted into mosques? 6. Which churches in Jordan have been partly used as monasteries? 7. What kind of archaeological remains are proof of the conversion of churches into mosques? The 7 research questions were used as handles in answering the main question: What is the continuity of Christianity in Jordan during the rise of the Islam? During this research 173 churches were collected and researched. The number of 100-165 churches were present before the start of the Islamic reign and the amount of 33 churches were present in Jordan during the Islamic reign. This can indicate that the amount and therefore use of churches did decline during the rise of the Islam. In addition to that seven churches were discovered that showed signs of being converted into a mosque by closing of the apse and/or installing a mihrab (a nice in the wall that shows which way to face during prayer). In the early stages of the research several bishops were collected during the literature study, the amount of 10 bishops were counted in Jordan. When researching the location that the bishops were seated, the information could be used as additional proof for an interesting statement that Udhruh became the new capital of Jordan and Petra became a place of exile. The time of the end of bishopric can also be suggested of being during the time of the rise of the Islam, this is because the seat of the bishop moved to Udhruh and when the church of Udhruh became converted into a mosque it can be suggested that the bishopric also ended there. Furthermore, none of the churches that were collected during the early stage of the research were partly used as monasteries, the monasteries that were found during the research all showed signs of being a separate building from the churches. Some information that was gathered during the research does suggest that Christianity did end or declined very rapidly when the Islam started to rise; the decline in churches, the end of bishopric and the converting of churches into mosques can be seen as ‘proof’. However, the opposite can also be suggested when taking into account the signs that Christianity was still practised during the rise of the Islam; several Christian texts were found at the church in Udhruh that indicate this, new churches were built and 33 churches stayed in use. Together with the statements of several researchers that Christianity continued and even throve during the Islamic rise and the suggestion by for example an inscription that marks a renovation of a church during the Muslim rule, according to researchers it appeared that Christians and Muslims lived peacefully, side by side during the rise of the Islam in the country of Jordan. The results could spark a discussion, this is because the results are based on several English literature sources and only one French source however the native tongue of Jordanians is Arabic and French. More of these publications have not been taking into consideration because of the fact that it was hard to find because the titles of these publications would have been in those two languages and therefore, not that easy to find when these are not languages that are mastered. Furthermore, when these publications would have been found there also would have been a need to find a translator that could help with decipher of the contests of these publications. In addition to the previous statement it could also be discussed if the result that was given during this research can be seen as a final result for the overall subject. This can be argued because the subject is broad and consists of researching a whole country, this takes time. The recommendation is to research this subject in further extent and to perceive the result that was given in this document as a start in answering this big and complex subject.Show less
Every year, Morocco sends hundreds of imams to different countries in Europe during Ramadan to support the local Moroccan community. They are sent by the Foundation Hassan II, a foundation...Show moreEvery year, Morocco sends hundreds of imams to different countries in Europe during Ramadan to support the local Moroccan community. They are sent by the Foundation Hassan II, a foundation safeguarding the cultural and religious identity of the diaspora. This research focuses on this institution and examines the ways in which religion is manifested in foreign policy in relation to the diaspora in the Netherlands. This is done by analyzing a national policy called the Stratégie Nationale en faveur des Marocains du Monde by the Ministère chargé des Marocains Résidant à l’Etranger et des Affaires de la Migration. In the case of the Netherlands, religion is mainly manifested by sending religious personnel and materials. In general, Morocco emphasizes a return transnationalism within its policy by motivating contributing to the country’s development, but also return to Morocco. This return transnationalism was first visible in the terminology that Morocco used to refer to the migrants which were underlinging the economic purposes of the migration. This later evolved into a term that also emphasized cultural and religious elements. Furthermore, various institutions were found to represent the interests of the diaspora, including the Fondation, but this system is not flawless because their cooperation can be ineffective. The study also covers the invention of “Moroccan Islam” as a colonial construct and the Moroccan interpretation of Islam that consist of four pillars. These pillars are also visible in the Strategy for example by emphasizing the Maliki Madhhab or moderate nature of the Moroccan interpretation of Islam.Show less
Een overzicht van de Marokkaanse Nederlanders en de veranderingen in hun religie. De ontwikkeling van de traditioneel Marokkaanse Islam naar een Salafistische.
This thesis compares two novels in their portrayal of Muslimas. The two novels that are discussed are Salman Rushdie's The Satanic Verses and Nadeem Aslam's Maps for Lost Lovers. The thesis argues...Show moreThis thesis compares two novels in their portrayal of Muslimas. The two novels that are discussed are Salman Rushdie's The Satanic Verses and Nadeem Aslam's Maps for Lost Lovers. The thesis argues that Rushdie applies inaccurate representations of Islam and Muslimas in his novel. Moreover, his novel misuses Ayesha's historical figure and feminizes several different aspects of the religion. It concludes that Rushdie often writes about women, but never from the perspective of these women. Aslam's novel, on the other hand, allocates a lot more time to the female characters and their perspectives. However, it must also be noted that Aslam's portrayal of Islam - and along with that, Muslimas - is heavily Pakistani-oriented, in its most conservative form. Lastly, evident similarities and differences between the two novels were discussed. Here, the thesis concludes that both novels brought about a similar societal effect - namely heightening feelings of Islamophobia -, despite their different approaches to the subject.Show less
