Open Access Kent State (OAKS)

Completing the pilgrimage to Mecca (known as hajj) represents perhaps the most profound experience in the life of a Muslim. Preparing for hajj involves a series of stages encompassing both material and spiritual dimensions. This study explores the ways in which twelve Muslim pilgrims have experienced this life-altering event and the ways in which information in its multiple forms (textual, spiritual, corporeal, etc.) has mediated and shaped their journey (spiritual, physical, and informational). We build on established theories in information behavior in the context of everyday life and spirituality/religion, as well as the role of discourse and discursive practices in (re-) producing knowledge about hajj and about becoming a hajji.

Muslims are the fastest growing religious community in Canada, according to Statistics Canada. Canada’s Muslim population increased by 82% over the past decade – accounting for more than 1M in 2011 (or 3.2% of Canada’s total population). The median age of Canada’s Muslim population is 28.9 years of age. There are significant opportunities and challenges in understanding how Canada’s Muslims seek information, what their needs are, what practices they have retained and adapted (in the case of migrant individuals), and the potential social, economic, and cultural barriers they encounter along the way (Caidi & MacDonald, 2008). Furthermore, the rapid adoption of digital and mobile technologies has a tremendous role in transforming both the process and experience of being a Muslim in Canada.

In this study, we focus on a significant milestone in the life of the Muslim: the hajj, or pilgrimage to Mecca (Saudi Arabia). The hajj is one of the world’s largest religious gatherings; in 2012 approximately 3.5 million pilgrims visited Mecca. The hajj is one the five foundational pillars of Islam, an obligation all Muslim men and women of sufficient ability and means must fulfill once in their lifetime. It corresponds to a profound and unifying set of rituals performed in the Muslim world (Clingingsmith 2009: 1134), as well as an embodiment of the transhistorical and transnational Muslim community (ummah). Despite being a pivotal, transformational moment in the social and religious life of the pilgrim, there is a dearth of research on the informational aspects of this phenomenon. To investigate how Muslims acquire and share network-mediated hajj information, semi-structured, in-depth interviews were conducted with 12 Muslims (6 men and 6 women) residing in Toronto, and who have completed hajj in the last 5 years. Building on existing frameworks (Van Gennep, 1960; Turner, 1974; Roff, 1985) that conceptualize the pilgrimage in terms of stages: separation (preparatory phase), transition (liminal phase), aggregation (culminating phase), and re-entry (regressive/reversing phase), our study adds an informational dimension to characterize key moments, including the “calling” (to perform hajj) as well as pre-and post-hajj informational activities, and the ways in which information mediates the experience of being a pilgrim in Mecca/becoming a hajji. A thematic analysis will be conducted through an iterative process.

While several bodies of academic research explore the many facets of the ritual of pilgrimage, and the hajj specifically (among them anthropology, religious studies, and Islamic studies), the intersection of religious studies and information has become the source of fruitful research in recent years but does not encompass pilgrimage research. We build on established theories in everyday life information behavior and scholarship in information and spirituality/religion to capture the multifaceted nature of hajj as an informational experience (including the significance of emotions and affect in information behavior; the role of network structures in accessing information about hajj and how people gain information from their networks). We also rely on a discursive approach to examine how pilgrims encounter and make sense of (i.e., become literate in) the ‘hajj landscape’ and learn to become a hajji. Our study thus provides insights into how Muslim pilgrims gain information about hajj; the information network dynamics, and collaborative information behavior. As well, it provides insights into the discursive practices, which encompasses becoming information literate, and transitioning toward a collectively shared construction of what it means to become a hajji.

Nadia Caidi is an Associate Professor at the Faculty of Information, University of Toronto. Her current research is situated in the context of global migration and the role that information resources, institutions, and technologies play in the everyday lives of international migrants. This includes the interaction of global and local discourses in the information experiences of migrant individuals and communities, as well as their relationships with cultural and memory institutions such as libraries, archives and museums. She has published in various journals including Journal of Documentation, Library & Information Science Research, ARIST, Library Quarterly, Journal of Information, The information Society and Information Research.

Adrienne Phillips is a graduate student in the Master of Information program at the Faculty of Information, University of Toronto. She has a BA (Hons.) in History from McGill University.

In these days many scholars are looking for a theory of community development in order to support motivation, growth, and improvement of the community. Some points on this matter will be discussed in this paper. These points are as follows: What does community development mean? What is the proposed theory? What are the conditions for applying the theory? and what will be happen when the community members apply it?

Mosque Theory will recognize the vitality of individuals and community. When the people go to the mosque as a religious building, their capabilities for improving the activities will be developed. This theory tries to show what should be done and also what will be its achievement. The purpose of the theory is to utilize individual and community vitality for Moslem community development. Through this theory, people develop their community through five new occasions: (a) Forming brotherhood relationship in the community, (b) Learning new things, (c) Creation of knowledge, (d) Leaving sin and (e) Divine Mercy.

This paper is a moral arguments for community development and discuss some patterns that are eligible for community. This paper should be read by Muslims as well as anyone interested in community development.

One of the challenges that most of the countries face today, is how they can develop their community. Off course, development has some different meaning across different cultures. People in different countries deals with different issues and challenging to achieve development of their community. But, the tendency to achieve a safety and friendly community is among most of the countries especially Islamic nations.

Now, Islam is the fastest growing major monotheistic religion in the world. Muslims comprise about one, fifth of the world’s population and constitute a majority in more than forty nations. Undoubtedly, Islam is the religion, which has purposely laid its foundation on human community. There are many Ayah (verses) in Quran, which call the people to live together in community. In some of the Ayah, Allah says:

The believers are members of one family; you shall keep the peace within your family and reverence GOD, that you may attain mercy. [49 : 10];

Do not quarrel, for then you will be weak in hearts and your power will depart [8: 46];

Help one another in goodness and piety . . . [5:2]

There are many such verses that exhort the Muslims to build the Moslem community on the foundation of unity and harmony acquiring and protecting its spiritual and material benefits and distinction.

Islam has based its laws on monotheism, and secondarily on noble moral values. Through belief in monotheism, people motivate to follow the truth, and believe that it is the best thing which may benefit them, no matter it is accompanied by worldly benefit or not; because that which is with Allah, is better and more enduring. According to this logic, every action will be done for the pleasure of Allah, and Allah is Aware of what they do.

After arrival of Islam in different countries, the religious functions were mixed with other functions. Mosques have been the first religious buildings that were constructed in new converted Islamic countries. It had social, political, and judicial functions and the new Muslim communities residents were structured by Mosque. It has also been a place for cultural exchanges in Muslim communities.

In this paper, we try to examine the impact of mosque on community’s development. For this purpose Mosque theory will be introduced. This theory aims to ensure personal and community well-being.

The objective of this paper is to provide an issue on community development. For this purpose, this paper is consisted of four sections. Section I provides some about what we mean by community development. Section II gives an overview on the mosque history. Section III explains the Mosque Theory, which is the core of this study. Section IV presents the conclusion.

In this paper, I have tried to develop a theory for community development by analyzing the mosques in terms of community perspective. I have shown, how the benefits of the mosque, can transfer to the Moslem community and how it can be used as a religious building for Moslem community development. I have proposed that, by using the mosque as a center for Community development, we can see, five new fortunes will be happened in community that will draw on development.

Some conclusion and recommendation can be written as Follows:

Mosque theory can be used as a software for development of Moslem community and applying it can enhance Moslem community development rate.

Mosque theory can provide a conceptual framework for community development process in different fields of activity. It would also provide a framework for understanding the relationships between the religion building and development.

Community development can be happened by conducting and utilization of community’s vitality through reinforcing morality, brotherhood relationship, devotion and knowledge.

The government has too much influence on the development process. Different communities may develop at different rates, due to differences in government policy.

Mosque must be designed to meet the modern needs of the Muslim people in order to popularize its use and providing effective lateral support is important in the process.

Imams of mosque should be trained in effective methods of management and in modern communication technology

In the course of construction, mosque must be made to appeal to the interest and needs of the modern Muslim lifestyle.

In these days many scholars are looking for a theory of community development in order to support motivation, growth, and improvement of the community. Some points on this matter will be discussed in this paper. These points are as follows: What does community development mean? What is the proposed theory? What are the conditions for applying the theory? and what will be happen when the community members apply it?

Mosque Theory will recognize the vitality of individuals and community. When the people go to the mosque as a religious building, their capabilities for improving the activities will be developed. This theory tries to show what should be done and also what will be its achievement. The purpose of the theory is to utilize individual and community vitality for Moslem community development. Through this theory, people develop their community through five new occasions: (a) Forming brotherhood relationship in the community, (b) Learning new things, (c) Creation of knowledge, (d) Leaving sin and (e) Divine Mercy.

This paper is a moral arguments for community development and discuss some patterns that are eligible for community. This paper should be read by Muslims as well as anyone interested in community development.

One of the challenges that most of the countries face today, is how they can develop their community. Off course, development has some different meaning across different cultures. People in different countries deals with different issues and challenging to achieve development of their community. But, the tendency to achieve a safety and friendly community is among most of the countries especially Islamic nations.

Now, Islam is the fastest growing major monotheistic religion in the world. Muslims comprise about one, fifth of the world’s population and constitute a majority in more than forty nations. Undoubtedly, Islam is the religion, which has purposely laid its foundation on human community. There are many Ayah (verses) in Quran, which call the people to live together in community. In some of the Ayah, Allah says:

The believers are members of one family; you shall keep the peace within your family and reverence GOD, that you may attain mercy. [49 : 10];

Do not quarrel, for then you will be weak in hearts and your power will depart [8: 46];

Help one another in goodness and piety . . . [5:2]

There are many such verses that exhort the Muslims to build the Moslem community on the foundation of unity and harmony acquiring and protecting its spiritual and material benefits and distinction.

Islam has based its laws on monotheism, and secondarily on noble moral values. Through belief in monotheism, people motivate to follow the truth, and believe that it is the best thing which may benefit them, no matter it is accompanied by worldly benefit or not; because that which is with Allah, is better and more enduring. According to this logic, every action will be done for the pleasure of Allah, and Allah is Aware of what they do.

After arrival of Islam in different countries, the religious functions were mixed with other functions. Mosques have been the first religious buildings that were constructed in new converted Islamic countries. It had social, political, and judicial functions and the new Muslim communities residents were structured by Mosque. It has also been a place for cultural exchanges in Muslim communities.

In this paper, we try to examine the impact of mosque on community’s development. For this purpose Mosque theory will be introduced. This theory aims to ensure personal and community well-being.

The objective of this paper is to provide an issue on community development. For this purpose, this paper is consisted of four sections. Section I provides some about what we mean by community development. Section II gives an overview on the mosque history. Section III explains the Mosque Theory, which is the core of this study. Section IV presents the conclusion.

In this paper, I have tried to develop a theory for community development by analyzing the mosques in terms of community perspective. I have shown, how the benefits of the mosque, can transfer to the Moslem community and how it can be used as a religious building for Moslem community development. I have proposed that, by using the mosque as a center for Community development, we can see, five new fortunes will be happened in community that will draw on development.

Some conclusion and recommendation can be written as Follows:

Mosque theory can be used as a software for development of Moslem community and applying it can enhance Moslem community development rate.

Mosque theory can provide a conceptual framework for community development process in different fields of activity. It would also provide a framework for understanding the relationships between the religion building and development.

Community development can be happened by conducting and utilization of community’s vitality through reinforcing morality, brotherhood relationship, devotion and knowledge.

The government has too much influence on the development process. Different communities may develop at different rates, due to differences in government policy.

Mosque must be designed to meet the modern needs of the Muslim people in order to popularize its use and providing effective lateral support is important in the process.

Imams of mosque should be trained in effective methods of management and in modern communication technology

In the course of construction, mosque must be made to appeal to the interest and needs of the modern Muslim lifestyle.

Aside from the preaching and teachings, people attend a given church and stay as members or walk away for many varied reasons. Therefore church membership recruitment and retention has always been a challenge to church organizations globally. People tend to invite friends and families to a church that meets their spiritual and other needs. This narrative inquiry captures the methods used in examining the faith journeys of members of a given congregation, thereby bringing the membership together and thus facilitating strategic planning and management of human and material resources within the church organization.

In this era of church proliferation and prosperity gospel/preaching, recruitment and retention of church membership has taken a whole new dimension. What attracts people to a given church congregation and what is it that makes them stay or move on? Aside from the dynamism of the preacher what else keeps the congregation connected and functioning? Is it a function of the quality of the membership as well as how well they know the faith journeys of other members of the congregation and how comfortable they are with them and more importantly the predominant church culture?

Participant observation, interviews complemented by a survey of select congregational members as well as document analysis served as information sources that were analyzed for this study.

Knowing members of your congregation, where they have been to through their faith journeys helps not only the pastor and church leadership to better understand their membership but also the members of the congregation to know and understand each other.

Results could be useful in placement of members in appropriate roles in church governance and management. It also adds value to church membership and community standing especially if they are involved in social justice issues

The principal author is an associate librarian, a researcher and interested in qualitative research. He has done studies on narrative inquiry and is fascinated about using ethnography as a research tool in areas outside of anthropology/sociology.

Da’wah means the practice or policy of conveying the message of Islam to non-Muslims. Da‘wah Academy was established in March, 1985, in order to launch educational, training and research programmes for Da’wah purposes addressing the needs of Muslim communities within and outside Pakistan. To achieve its objectives, the Academy started its publication program in Urdu, English, Pushto, Chines, etc; training programs for religious scholars, teachers, students, young writers, journalists, scouts etc.; distance learning courses for general public, hospital and jail libraries, public library, FM Radio, Journals, Newsletter etc.

Using case study method, this paper will identify the various information dissemination strategies used by Da’wah Academy to convey its message to different groups of the society and the masses within and outside the country.

The main objective of this paper is to identify the various information dissemination strategies used by Da’wah Academy to convey its message to different groups of the society and the masses within and outside the country.

Case study research method will be used to explore the information dissemination strategies used by Da’wah Academy. Official documents, files, reports will be used as primary source while interviews of senior officials (i.e., Deputy Director General, Chairpersons of Research, Training, Media, and Publications Sections, Editors of two periodicals) will also be conducted for data collection purposes. NVivo software will be used for data analysis of qualitative data collected through interviews.

In general, the Academy is using print, electronic and social media to disseminate its information for Da’wah purposes. Major inclination is toward printed media, whereas the use of social media is at the stage of infancy. This will be the first study of its kind since the establishment of Da’wah Academy. The results of this study will help the concerned quarters in streamlining its information dissemination strategy.