DOCSLIB.ORG

Lists of Personat, Names from the Temple School of Nippur

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Lists of Personat, Names from the Temple School of Nippur UNIVEIISITY OF PENNSYLVI\SIA THI;; UNIVEIiSITY IZJIUSEUM PUBLICATIONS OF ''HE '.P,:\RYLONIAN SIK'I'ION VOI,. XI No. 2 LISTS OF PERSONAT, NAMES FROM THE TEMPLE SCHOOL OF NIPPUR LISTS 01.' AL(I<P,:\DIAN PERSONAL NAMES BY EDWI~RDCflIkRA PHILADEL.PHIA PUBLISI-IED BY THE UNIVERSITY MUSEUM 1916 CONTENTS PAGE BIBLIOGRAPHY AND ABBREVIATIONS ........... 95 PREFACE ........................................... 99 INTRODUCTION .................................... IOI CONTENTSOF THE VOLUME.............. ... ...... 101 SIMILARDOCUMENTS .................. .. ......... 162 SPECIALDOCUMENTS .............................. 105 LANGUAGE................... .. ....... .... ...106 ORDEROF TIIE NAMES.......................... 107 THENAMES OF THE GODS....................... 108 THEAMORITIC LIST ................. .. ..... .. ... I I I TRANSLITERATIONS AND TRANSLATIONS ....... 118 AMORITICNAMES ................................. 118 AKKADIANNAMES ................................ 125 GLOSSARY OF AMORlTlC NAME ELEMENTS.... 148 GLOSSARY OF AKKADIAN NAME ELEMENTS ... 154 DESCRIPTION OF THE DOCUMENTS ............. 167 LIST OF DUPL-ICATES NOT PUBLISHED .......... 173 NUMBERS OF THE CATALOGUE OF THE BABY- LONIAN SECTION ........................... 175 AUTOGRAPH PLATES ................ SSXVIII-LXVI 11 PHOTOGRAPHIC REPRODUCTIONS ........LXIX-LXX (93) BIBLIOGRAPHY AND ABBREVINI-IONS ABRU M. Scli(~rs:Altbubyloniscbe Rechjs~~rk~tnd~i~(Vor(ierasiatisc11e Uibliothck, 5), L.eipzig, 1913. ADD C. H. W. Johns: Assyrian Deeds and Llo~uments(3 vols.). AJSL American journal of Semitic Languages and Literatures. BA Beifrage cur Assyrioiogie. BAD G. A. Barton: Sumerian Business and Administrative Llocu- merits Jrom the Earliest Times to ibe Dynasty of Agade (UMBS, Vol. IX, No. I), Philadelphia, 1915. A. Ungnad: Babylonische Briefe aus der Zeit der Hammurapi- Dynasfie (Vorderasiatische Bibliothek), Leipzig, 1914. C. Bezold: Catalogue of fhe Cuneiform Tablets in the Kouyun- jik Collection in the British Museunz (5 vols.). Babylonian Expedition of the University of Pennsylvania, Series A. A. Ungnad: Babylonian Letters of the Hamn~urapi Period (UMBS, Vol. VII), Philadelphia, 1915. British Museum. R. E. Briinnow: A Classijied List of Cuneiform Ideographs, Leyden, 1887. C. E. Keyser: Cuneiform Bullaof the Third Millennium B. C. (Bab. Records in the Library of J. P. Morgan, Pt. Ill), New York, 1914. CBS Catalogue of the Babylonian Section. All tablets here quoted belong to the First Dynasty of Babylon and will be published by me in a volume of the present Series. CPN A. T. Clay: Personal Names of the Cassite Period (Yale Or. Series, Vol. I), New Haven, 1912. Cuneiform Textsfrom Babylonian Tablets in the British Museum. Allotte de la Fuie: Documentr Prisargoniques, 1908-12. DSGl F. Delitzsch: Sunterisches Glossar, Leipzig, 1914. DSGr F. Delitzsch: Sumerische Grammatik, Leipzig, 1914. DTA A. T. Clay: Documents from the Temple Arcbives of Nippur (UMBS, Vol. If, Nos. I and 2), Philadelphia, 1913 A. Poebel: Grammatical Texts (UMBS, Vol. VI, NO. I), Philadelphia, 1914. (9:) 96 UNIVERSITY IMLSEUAI-BABYLONIAN SECTION GTD H. de G6nouillac: Tablettes de Drlhem, Paris, 191 I. J A journal Asialiqz~e. JAOS Journal of the American Oriental Society. Jastrow, Rel. Morris Jastrow, Jr.: Die Religion Babylonier~sznzd Assyriens (2 VO~S.),Leipzig, 1905-12. J RAS Journal of the Royal Asiatic Society. H AV Hilprecht Anniversary Volume, 1909. I-IGT A. Poebel: Historical and Gramnzatical Texts (UMB>, Vol. V), Philadelphia, 1914. G. A. Barton: Haverford Library Collection of Cuneijorm Tablets, or Documents from the Temple Archives of Telloh (3 parts), Philadelphia, 1905-14. E. Huber: Die Personennamen in den Keilschrifturkunden aus der Zeit der Konige von Ur und Nisin (Assyr. Biblio- thek, Vol. XXI), Leipzig, 1907. A. Poebel: Historical Texts (UMBS, Vol. IV, No. I), Phila- delphia, 1914. lnventaire des Tablettcs de Tello Conservles au Musle Implrial Ottoman (Mission Franqaise de Chaldee). Divided: F. Thureau-Dangin: Textes de l'gpoque d'Agadl, Paris, 1910. I-I. de Gknouillac: Texles de 1'E'poque d'Agadi et de l'gpoque d'Ur, Paris, 191I. In 111 H. de Gknouillac: Textes de Z'gpoqzce d'Ur, Paris, 1912. In IV L. Delaporte: Textes de Z'L?poque d'Ur, Paris, 1912. LAD E. Chiera: Legal and Adnzinistratiae Documents from Nippur, chiejly from the Dynasties of Isin and Larsa (UMBS, Vol. VIII, No. I), Philadelphia, 1914. LBD A. Poebel: Babylonian Legal and Bz~sinessDocuments from the Time of the First Dylzasty of Babylon, chiefly from Nippur (BE, Vol. VI, Pt. 2), Philadelphia, 1907. F. Thureau-Dangin: Letires et Contracts de l'zpoque de la Premihre Dynastie Babylonien?ze, Paris, 1910. LT D S. Langdon: Tablets from the Archives of Drehem, Paris, 191 I. MA HWB W. Muss Arnold: A Concise Dictionary of the Assyrian Language, Berlin, 1905. Man Obelisque de Maniitusz~,published by Scheil in MDP, Vol. I I. MAP B. Meissner: Beitrage zum Altbabylonisches Privatrecbt (Assyr. Biblothek, Vol. XI), Leipzig, 1893. MDP Delegation etz Perse. Mlmoires. Nic M. V. Nikolskji: The Most Ancient Documents of the Chal- dean Epoc (in Russian), Petrograd, 1908. R. J. Lau: Old Babylonian Temple Records, New York, 1906. EDW. CHIERA-LISTS OF kI<I<1DIAN NAhlES 97 OLZ Orientalistische 1.iierillzrr-Zeit~ing. PB A. Ileimel: Panti~eanBabyluniczrm (Scripta Pontificii lnstituti Biblici), Romae, 1914. Pt. I"\ The two following parts of the present volume. Pt. lllj PSBA Proceedings of the Society oj Biblical Archceology. I I. liawlison : The Cz!nei/or?w Inscriptions of Western Asia IVR, VR (Vol. ILV). R A Reaue d'Arsyrioiogie el d'Archlologie Orientale. RPN H. Ranke: Early Babylu~zia~zPersonal Names, from the Pub- lished Tablets of the so-called Hamnzzlrabi Dynasty (BE, Series 11, Vol. I I I), Philadelphia, ~goj. RT Rlcueil de Troaazrx Relatifs d 2'Assyriologie et 2 I'ArrhCologie Orientale. IiTCh F. Thureau-Dangin: Ricz(ei1 de Tableltes Chaldtennes, Paris, 1903. RTllh G. Reisner: Tenzpclzirkundm aus Telloh (Mitt. aus den Orient. Sammlungen, Heft XVI), Berlin, I~OI. SAD I).W. Myhrnlan: Sunlerian Adnzinislraiiae Documents fronz the Second Dynasty of L'r (BE, Vol. I1 I, Pt. I), Philadel- phia, 1910. SA I B. Meissner: Seltene Assyrische Ideogranzme, Leipzig, 199 SA K F. Thureau-Dangin: Die Sumerischen und Akkadischen Konigsinschrijten, Leipzig, 1907. ST 1 M. I. Hussep: Sumerian Tablets in ihe Harvard Semitic Museum, chiefly Jrom the Reigns of Lugalanda and Uruka- gina of Lagash (Harvard Sem. Series, Vol. Ill), Cam- bridge, 1912. ST I1 M. I. Hussey: Sunzerian Tablets in the Haruard Semitic Museum from the Time of the Dynasty oJ Ur (Harvard Sem. Series, Vol. IV), Cambridge, 1915. TAPN 1;. L. Tallqvist: Assyrian Personal Names, I-lelsingfors, 1914. TC L. Legrain: Tablettes de Cumptabilitl, etc., de l'kpoque de la Dynastie d'Agadi (Memoires de la Mission Arch6ologique de la Susiane, Vol. XIV), Paris, 1913. TD H. de G6nouillac: La Trouuaille dc Drihem, Paris, 191I. TNB 1;. L. Tallqvist: h'e~~habylorzischesNamenbuch, IHelsingfors, 1905. TRU L. Legrain: Les Temps des Rois d'Ur (Bibl. de 1'Ecole des Hautes Etudes, Vol. 99). Paris, 1912. 98 UNIVEKSIIY S~IIISLUM-BABYLONIAN SECTION TSA H. de Ci.nouillac: Tabletles S~imeriennesArcbaiques, I'aris, 1909. UMBS Univ. of Pennsylvania. The Museum. Publications of the Babylonian Section (1'1-esent Series). VS Vorderasiatische ScbriJdenkmuler der Koniglichen Mz~seen?u Berlin. Z A Zeilschrqi fur Arsyrinlogie. The present work is the direct continuation of Volume XI, Part I of the present series, with the title: A Syllabary of Personal Names. To that book I refer for general introductions to the special class of documents which are here published. In its turn, this is to be followed by Part I I I: Lists of Sumerian Personal Names, which will also embody a general index of all names contained in the three parts and a list of all the names of gods found therein. I am indebted to Profs. Morris Jastrow, Jr., and J. A. Montgomery for many suggestions concerning the interpreta- tion of the Amoritic names. I also wish to express my grati- tude to Dr. G. B. Gordon, the Director of the University Museum, for the encouragement and help which he has offered me in the preparation of this work. EDWARDCIIIERA. PHILADELPHIA,August I, 1916. INTRODUCTION The documents here published are, like those of Part I, the work of the teachers and pupils of the Temple School of Nippur. Here, too, we have lists of personal names which have been compiled for practice in writing. But the arrangement and content of the two groups of documents are different. While, as we have seen,' the Syllabary embodies groups of Sumerian, Akkadian and Amoritic names, here the lists are uniformly of one language. Moreover, while the purpose of the Syllabary was that of giving in a brief compass a sample of all the different name formations, here the scribe merely aims at compiling long lists of all the "approved" personal names which could be formed with the same nominal element. Since the number of "approved" nominal and verbal elements seems to have been rather limited, the result is that all these lists resemble one another very much. I11 some cases, except for the change of the initial element, they would be exactly alike. We have not recovered all portions of the lists compounded with *XawzaX (5 rg IT.), a-ad-da (No. 959 ff.), a-bi (No. 1340 ff.), etc., but we do not miss their loss, because it would be very easy to restore them completely on the basis of the other lists. For this very reason, I have omitted to restore them, since this would have served no practical purpose. The only complete lists are those beginning with anu, a-hu and a-li. The uselessness of multiplying such lists forced itself also upon the Babylonian scribes; they resorted therefore to the simple expedient of giving only the beginning oT each list, ' Cf Pt I, p jz (101) 102 UNIVERSITY MUSEUM-BARYLONLAN SECTION comprising from two to four names, and then to abandon it to begin another one with a different initial element. Cf. Nos. 830 ff.: dU$-ba-ni, "US-na-da, dzlrai'-be?-li, dztraS-na-da, muf-da-bn-ni, dnu-mui'-da-na-da, dGU-BA-L I L-um-mi, dai'nan- ilum, etc.
Load more

Recommended publications
  • Explanation of Important Lessons (For Every Muslim)
    Explanation of Important Lessons (For Every Muslim) Written by Abdul-Aziz bin Abdullah bin Baz Compiled by Muhammad bin All bin Ibrahim Al-Arfaj Edited by TbtVists yUljib DARUSSALAM Explanation of Important Lessons (For Every Muslim) By Abdul-Aziz bin Abdullah bin Baz Compiled by Muhammad bin Ali bin Ibrahim Al-Arfaj Translated by Darussalam Published by DARUSSALAM Publishers & Distributors Riyadh, Saudi Arabia 1 ALL RIGHTS RESERVED &•>ja>v> A..UJ1 ti^a> **. No part of this book may be reproduced or utilized in any form or by any means, electronic or mechanical, including photocopying and recording or by information storage and retrieval system, without the permission of the publisher. DARUSSALAM First Edition: October 2002 Supervised by: ABDUL MALIK MUJAHID Headquarters: Mobile: 0044-794 730 6706 P.O. Box: 22743, Riyadh 11416, KSA Fax: 0044-208 521 7645 Tel: 00966-1-4033962/4043432 • Darussalam International Publications Fax:00966-1-4021659 Limited, Regent Park Mosque, E-mail: [email protected] 146 Park Road, London NW8 7RG, Website: http://www.dar-us-salam.com Tel: 0044-207 724 3363 Bookshop: Tel: 00966-1-4614483 FRANCE Fax:00966-1-4644945 • Editions & Libairie Essalam Branches & Agents: 135, Bd de Menilmontant 7501 Paris (France) K.S.A. Tel: 01 43 381 956/4483 - Fax 01 43 574431 . Jeddah: Tel & Fax: 00966-2-6807752 Website: http: www.Essalam.com • Al-Khobar: Tel: 00966-3-8692900 E-mail: [email protected] Fax: 00966-3-8691551 AUSTRALIA U.A.E. • Lakemba NSW: ICIS: Ground Floor • Tel: 00971-6-5632623 Fax: 5632624 165-171, Haldon St. PAKISTAN Tel: (61-2) 9758 4040 Fax: 9758 4030 • 50-Lower Mall, Lahore MALAYSIA Tel: 0092-42-7240024 Fax: 7354072 • E&D BOOKS SDN.
    [Show full text]
  • Who Is “Allah”? by Rick Brown
    Sharing the Message “with Courtesy and Respect” (I Peter 3:15) Who is “Allah”? by Rick Brown he rise of Islamist terrorism has outraged people across the world. Many Christians have directed their anger, not simply towards T militant Islamists, but towards Muslims in general and towards Islam in particular. (Most Muslims, on the other hand, direct their anger sensibly towards the Islamist terrorists themselves rather than against the whole Muslim community.) Much of the anger expressed in the West has taken the form of demonizing the Islamic religion, to the extent of accusing Muslims of worshiping a demon. A key element of this attack has been the claim of some that the name Allah refers to a demon or at least a pagan deity, notably the so-called “moon god.” Such claims have even been made by scholars who are reputable in their own fields but who are poorly acquainted with the Arabic language and Middle-Eastern history. The Kingdom of God, however, is never advanced by being untruthful, so this matter bears further investigation. Moon God? Those who claim that Allah is a pagan deity, most notably the moon god, often base their claims on the fact that a symbol of the crescent moon adorns the tops of many mosques and is widely used as a symbol of Islam. It is in fact true that before the coming of Islam many “gods” and idols were worshiped in the Middle East, but the name of the moon god was Sîn, not Allah, and he was not particularly popular in Arabia, the birthplace of Islam.
    [Show full text]
  • Theism in Christianity, Islam and Sikhism: a Comparative Analysis
    THEISM IN CHRISTIANITY, ISLAM AND SIKHISM: A COMPARATIVE ANALYSIS Ekpenyong Obo Ekpenyong and Emmanuel Williams Udoh Department of Religious and Cultural Studies, University of Calabar, Calabar, Nigeria Email: [email protected]; [email protected] ABSTRACT God is usually taken to be a necessarily existing being who is unsurpassably powerful, knowledgeable and good. Theism is conceptualized in a single being that is monotheism in some religions and polytheism that is more than one being in some others. Yet some others see theism in everything of human concern that is pantheism. The doctrine of God is strong-minded by means of the religious experiences of men and evident in the conduct of such religious persons. This work intends to show here, the points of similarities and dissimilarities between the concept of theism in Christianity, Islam and Sikhism. This work exposed among others that their major point of way out is that in Christianity, there is a distinctive and central teaching concerning Jesus Christ as unique incarnations, the word of God, pre-eminently manifested in a historic person, on the ground that his moral character perfectly represents the character and purpose of the invisible holy God. While Islam, and Sikhism, have no such doctrine, or theory of incarnation. INTRODUCTION Theism stems from the Greek word Theos meaning God or from the Latin word dues meaning Deity or God. But we are concerned here with the idea of God that is sacred power or different conceptions of God or deity in different world religions. Theism in some religions is conceptualized in a single being that is monotheism.
    [Show full text]
  • The Relationship Between Arabic Alla¯H and Syriac Alla¯Ha¯1
    The relationship between Arabic Alla¯h and Syriac Alla¯ha¯ 1 David Kiltz Berlin-Brandenburgische Akademie der Wissenschaften, Potsdam Abstract Various etymologies have been proposed for Arabic allah but also for Syriac allaha. It has often been proposed that the Arabic word was borrowed from Syriac. This article takes a comprehensive look at the linguistic evidence at hand. Es- pecially, it takes into consideration more recent epigraphical material which sheds light on the development of the Arabic language. Phonetic and morphological analysis of the data confirms the Arabic origin of the word allah, whereas the prob- lems of the Syriac form allaha are described, namely that the Syriac form differs from that of other Aramaic dialects and begs explanation, discussing also the possi- bility that the Syriac word is a loan from Arabic. The final part considers qur#anic allah in its cultural and literary context and the role of the Syriac word in that con- text. The article concludes, that both, a strictly linguistic, as well as cultural and literary analysis reveals a multilayered interrelation between the two terms in ques- tion. The linguistic analysis shows, that Arabic allah must be a genuinely Arabic word, whereas in the case of Syriac allaha, the possibility of both, a loan and a spe- cific inner-Aramaic development are laid out. Apart from linguistic considerations, the historical and cultural situation in Northern Mesopotamia, i.e. the early Arab presence in that region is taken into scrutiny. In turn, a possible later effect of the prominent use of Syriac allaha on the use in the Qur#an is considered.
    [Show full text]
  • Akkadian Healing Therapies in the Babylonian Talmud
    MAX-PLANCK-INSTITUT FÜR WISSENSCHAFTSGESCHICHTE Max Planck Institute for the History of Science 2004 PREPRINT 259 M. J. Geller Akkadian Healing Therapies in the Babylonian Talmud Part II of the article will appear in a conference volume entitled, Magic and the Classical Tradition, edited by W. Ryan and C. Burnett (Warburg Institute, London) AKKADIAN HEALING THERAPIES IN THE BABYLONIAN TALMUD M. J. Geller Abstttracttt The Babylonian Talmud preserves some of the very latest traditions from Babylonia from the period when cuneiform script was still legible, and one of the last uses of cuneiform tablets was to consult the ancient 'sciences' of astronomy (including astrology), mathematics, omens, and healing (medicine including magic). The present study will argue that throughout the third century CE rabbis in Babylonia continued to acquire technical information from Babylonian scholars who could read cuneiform, and some of this information was translated into Aramaic and was recorded haphazardly in the academic discussions of the Talmud. The nature of the Talmudic sources and the final redaction of the complex work meant that traditions from Graeco-Roman Palestine were mixed in with local traditions from Babylonia, and the dichotomy is particularly evident in fields of medicine and magic, in which clear distinctions can be made between Greek and Akkadian approaches to healing. The present work, in two parts, is an attempt to sort out the source material according to whether it originates from Babylonia or not, and to focus on Akkadian parallels
    [Show full text]
  • JACOBUS ADRIAAN NAUDE DOCTOR LIT'teraruf1
    VOLUME II by JACOBUS ADRIAAN NA UDE Submitted in partial fulfilment of the requireme nts f or ' the degree of DOCTOR LIT'TE RARUf1 In the Faculty of Arts and Philosophy, Decemb er 1971. Univer:;i ty of :Pretoria, Pr etoria~ I . NO'rES TO CHAPTER ONE 1) COLlpare SD.ra II, 138(132) ; :ib ~a means "colour" and the root is co:nmon S em itic. "Since it refers to the practice of colouring by imme rsion lD dye, a secondary meaning , 'to baptize', developed in Arabic. This meaning is us ed in Arabic litera ture in connection with Christians and Jews, according to Lane, Ar~~~c-.:::. Englis h Lex icon , reprinted 1968, s.v. Amongst the "pe ople of the Book" the Koran mentions in three places (11,62(59); V,69(73); XXII, 17) the al-$a b i'ir~.s.G J. \Il/ellhausen, Reste ara bi sch en H e id en tum~, reprinted 1961, p. 237 (followed by B. Carra de Vaux, EI, sov.) e qualled the root .x 2..:_ to _9bc using the Hebrew script a nd unde rstood the name Sabians. (not to be confused with the Sabaeans of South Arabia, cf~ XXVII, 22 ) to mean the Baptists. On this basis they we r e ide ntified with the Mandaeans (or Elke saites) and t h e bapt ismal rites of these sects compared to the Islamic a blutions before the ritual prayers. It was also pointed out that the Moslems were at first known as the Sa. bians, according to the tradition.
    [Show full text]
  • Islam Core Beliefs
    Core Beliefs - The Nature of God Key Words Monotheism Tawhid Sawm Transcendence Zakat Rakat Immanence Beneficence Du’ah Shahadah Hajj Shirk Sadaqah Qur’an Mihrab Salat Muezzin Qiblah Omnipotence Adhan Sunnah Allah (99 names) Islam Minaret Merciful Halal Hadith The Nature of God As stated in the Overview Knowledge Organiser, Islam means ‘submission to God’. Muslims must try and live a life in submission to the will of Allah. Here, the importance Muslims believe that Allah is one. The word comes from the Arabic al-ilah, meaning the of Greater Jihad needs to be highlighted. This is a spiritual only god. The Shahadah, the declaration of faith, states that Allah is the only god. This struggle within oneself against sin. It could be against drug belief is best summed up in the word tawhid: the belief that Allah is the only god. addiction, for example. The important thing is that this is a Islam teaches that Allah has 99 names. Images of humans or animals are not allowed in personal struggle. the Islam faith and so these names help Muslims to understand the nature of Allah. Some Greater Jihad is about striving to be the best Muslim examples of these names are as follows: possible. This could include: following the five pillars, Immanence Allah is always involved in the world and knows every single human studying the Qur’an, helping those in need and forgiving being. others. Someone might even try and learn the Qur’an off by heart (hafiz). Transcendence There is no equal to Allah and is not to be thought of as human in any way (hence the ban images).
    [Show full text]
  • Who Is Allah?
    Who is Allah? Bruce B. Lawrence Duke University (ca. 4600 words) Table of Contents Introduction Chapter I – Allah invoked practice of tongue Chapter 2 – Allah defined practice of mind Chapter 3 – Allah remembered practice of heart Chapter 4 – Allah online practice of eye/ear Chapter 5 – Allah debated who gets to define, who gets to answer: Who is Allah? Conclusion Acknowledgments 1 3 April 2013 Introduction Timeline Islam is a religion of the 7th century. It remains vital, flexible, and potent in the 21st century. At its core are revelations given to an itinerant Arab merchant named Muhammad. The revelations begin by invoking the name of the Sender: Allah. Sidebar One: Dates for the Prophet Muhammad -- Born, 570 CE Married, 595 CE Called to prophesy, 610 CE Left Mecca for Medina, 622 CE Died, 632 CE Anecdote on Bismillah It was the summer of 1985, and the King of Morocco was celebrating his birthday. Crowds of ordinary Moroccans gathered in the historic city of Marrakesh. My wife and I were leading a student summer program in Morocco 2 and had been invited to participate. One evening we went to a huge soccer stadium. We wanted to see and hear the legendary reggae singer of West Africa, Alpha Blondy. We arrived at 9 PM. Three hours later, at midnight, Alpha Blondy had yet to appear. All were restive, some were annoyed, some – a very few – had already left. Then a murmur began. It grew and grew as the diminutive singer strode on stage, grabbed the microphone, and whispered into the now silent stadium: “Bismillah ar-rahman ar-rahim, Barukh ata Adonai, Our Father who are in heaven.” In Arabic, Hebrew and English the names of God—Allah, Adonai, Father—tripped off his tongue and rippled across the stunned audience.
    [Show full text]
  • The Deceit of Islam : the FAKE Quran of Al-Ilah!
    The Deceit of Islam : The FAKE Quran of al-Ilah! Lennard James “Religion is an illusion and it derives its strength from the fact that it falls in with our instinctual desires. ” — Sigmund Freud But what is religion? The question is not easy to answer. As St. Augustine said ‘ of time, most of us know perfectly well what religion is — until someone asks us to define it ‘. The groups, practices and systems that we identify as “religion” are so diverse-e.g., not all religions refer to God or gods, not all religions are concerned with morals, not all religions have beliefs about the afterlife…-that it is no easy task to bring them all under one simple definition. Of course, this difficulty has not stopped people from attempting to define religion. The definitions are quite wide-ranging: some emphasize the personal, others the social; some the beliefs, others the uses; some the structures, others the functions; some the private, others the public; some the mundane, others the transcendent; some the truth, others the illusions. In many cases, a person’s definition of religion is actually a definition of his or her own thinking of his or her religion. While no one definition of religion can completely sum up what religion is, they all tell us something about religion, and, perhaps, bring us closer to an understanding of what we mean when we talk about “religion.” Thus a selection of definitions and quotes addressing the question “What is religion?” and we take a look into the Religion of Islam, these thoughts/facts are provided below as a backdrop to the countless suspicions that we gather and understand and question…??? Human beings are born free : free to talk, free to choose our friends, and free to do whatever we THINK we want to do.
    [Show full text]
  • Islamophobia & Muslims' Religious Experiences In
    ISLAMOPHOBIA & MUSLIMS‘ RELIGIOUS EXPERIENCES IN THE MIDWEST— PROPOSING CRITICAL MUSLIM THEORY A MUSLIM AUTOETHNOGRAPHY by MOHAMAD RIDHUAN ABDULLAH B.Ed. (TESL), University Technology of MARA, 2003 M.S., Kansas State University, 2009 AN ABSTRACT OF A DISSERTATION Submitted in partial fulfillment of the requirements for the degree DOCTOR OF PHILOSOPHY Department of Curriculum and Instruction College of Education KANSAS STATE UNIVERSITY Manhattan, Kansas 2013 Abstract This study explored Islamophobia and Muslims‘ religious experiences in the Midwest. Its purpose was to propose a new theory named Critical Muslim Theory. The research methodology was autoethnography (me, the researcher) in concert with discovering in-depth experiences and narratives of nine Muslim participants (five Muslim females and four Muslim males) in dealing with Islamophobia. Religion became the centrality of Critical Muslim Theory in replacing race (as in Critical Race Theory) while centralizing other oppressions Muslims experience through intersections with religion and law, religion and gender, and religion and race. Critical Muslim Theory represents six basic tenets, namely: (a) Islamophobia is endemic and pervasive, (b) Critical Muslim Theory is critical towards how the dominant society views Islam and Muslims, (c) Islamophobia is a social construction, (d) Legal basis, (e) Intersectionality, and (f) Storytelling and counterstories reveal the oppression and pain of Muslims. An historical context was established for Muslims in the United States of America, although more research needs to be contributed to this area. Instances of interest convergence also were present, however, more research in this area is needed. One recommendation from this research suggests combating ignorance through education and establishing a pure relationship between Muslims and non- Muslims through dialogue for understanding.
    [Show full text]
  • Do Christians, Jews and Muslims All Pray to the Same God?
    DEAR FATHER KERPER Do Christians, Jews and Muslims ALL PRAY TO THE SAME GOD? iStock ear Father Kerper: Muslims call their God profess Christ that, by walking “...the “Allah.” Someone told me that “Allah” is a false before you with a sincere heart, Catholic they may find the truth.” Both God. But someone else told me that “Allah” prayers express hope and trust Church Dis the same God that Christians worship. Who’s right? in the infinite wisdom of God, has always And I don’t understand how the pope can pray with who listens patiently to every upheld voice raised to His ears. Muslims. Please explain. Catholic insistence on the essential equivalence of “Allah” and monotheistic “Allah” is indeed the same God worshipped by Catholics and God has also entered the legal kinship with other Christians. The Catechism of the Catholic Church states: “The realm. In 2009, the Catholic Jewish and plan of salvation also includes those who acknowledge the Creator, bishops of Malaysia powerfully in the first place amongst whom are the Muslims; these profess to defended the position of Pope Muslim hold the faith of Abraham, and together with us they adore the one St. Gregory VII. After the people.” merciful God, mankind’s judge on the last day.” (CCC, 841) Islamic government prohibited This identification of “Allah” with the God of Jesus Christ is not a Catholic newspaper from using the word “Allah” new. In 1076, Pope St. Gregory VII wrote a very beautiful letter to for God, the bishops went to court, arguing that this King Azir, the Islamic ruler of Mauritania.
    [Show full text]
  • Who Deserves to Be Worshipped.Pdf
    _____________________________________________ WHO DESERVES TO BE WORSHIPPED? _____________________________________________ Majed S. Al-Rassi Edited by Ann Ronayne (Umm Abdullah) Revised 2018 This book may be copied and distributed for free as long as no changes are made. Who Deserves to be Worshipped? An open call to seekers of truth from different faiths, to encourage dialogue and understanding in the spirit of tolerance and respect This book focuses a light on: ❖ Islam’s basic principles and characteristics ❖ Eleven facts about Jesus (peace be upon him) and his mother, Mary ❖ Proof that Islam remained a sound revelation NO DOUBT THIS LIFE IS AN EXAMINATION WHICH NEEDS YOUR FULL CONSIDERATION AS TO WHAT YOU WILL TAKE TO YOUR FINAL DESTINATION ONLY TRUE BELIEF AND GOOD DEEDS ARE YOUR WAY TO SALVATION (Muhammad Sherif) CONTENTS HONORIFIC PHRASES IN THIS BOOK .......................................................... 13 ABOUT THE WORD ‘LORD’ ........................................................................ 14 ABOUT THE WORD ‘ALLAH’ ...................................................................... 15 INTRODUCTION ........................................................................................ 17 1. PROOF OF ALLAH’S EXISTENCE .......................................................... 19 2. THE PURPOSE OF CREATION ............................................................. 21 3. MONOTHEISM: THE MESSAGE OF ALL THE PROPHETS ...................... 23 4. THE BASIC MESSAGE OF ISLAM ........................................................
    [Show full text]