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The Meccan Era in the Light of the Turkish Writings from the Prophet’S Birth Till the Rise of the Mission - I
ISSN 2039-2117 (online) Mediterranean Journal of Vol 9 No 6 ISSN 2039-9340 (print) Social Sciences November 2018 . Research Article © 2018 Noura Ahmed Hamed Al Harthy. This is an open access article licensed under the Creative Commons Attribution-NonCommercial-NoDerivs License (http://creativecommons.org/licenses/by-nc-nd/3.0/). The Meccan Era in the Light of the Turkish Writings from the Prophet’s Birth Till the Rise of the Mission - I Dr. Noura Ahmed Hamed Al Harthy Professor of Islamic History, Vice Dean of Scientific Research, University of Bishe, Kingdom of Saudi Arabia Doi: 10.2478/mjss-2018-0163 Abstract The prophet’s biography had a supreme place in the Turkish writings. In this vein, the present research’s title is “The Meccan Era in the Turkish Writings from the prophet’s birth till the Prophetic Immigration to Medina”. Therefore in this research, a great amount of information about the Meccan era in the Turkish Writings from the prophet’s birth till the Prophetic Immigration to Medina was collected. It also included prophet’s life before and after the mission till the immigration to Abyssinia, the boycott, passing the second Aqaba Pledge, the Prophet's stand towards some contemporary nations and finally, the conclusion and the list of citied works and references. Before the prophet Muhammad Ibn Abd Allah's (PBUH) birth, the Arabian Peninsula lived in full darkness then it was enlightened by Islam. The prophet (PBUH) was not detached from the universal arena; rather, he was aware of the surrounding nations led by the Persians and Romans during that time. -
Proquest Dissertations
The history of the conquest of Egypt, being a partial translation of Ibn 'Abd al-Hakam's "Futuh Misr" and an analysis of this translation Item Type text; Dissertation-Reproduction (electronic) Authors Hilloowala, Yasmin, 1969- Publisher The University of Arizona. Rights Copyright © is held by the author. Digital access to this material is made possible by the University Libraries, University of Arizona. Further transmission, reproduction or presentation (such as public display or performance) of protected items is prohibited except with permission of the author. Download date 10/10/2021 21:08:06 Link to Item http://hdl.handle.net/10150/282810 INFORMATION TO USERS This manuscript has been reproduced from the microfilm master. UMI films the text directly fi-om the original or copy submitted. Thus, some thesis and dissertation copies are in typewriter face, while others may be from any type of computer printer. The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleedthrough, substandard margins, and improper alignment can adversely affect reproduction. In the unlikely event that the author did not send UMI a complete manuscript and there are missing pages, these will be noted. Also, if unauthorized copyright material had to be removed, a note will indicate the deletion. Oversize materials (e.g., maps, drawings, charts) are reproduced by sectiotiing the original, beginning at the upper left-hand comer and continuing from left to right in equal sections with small overlaps. Each original is also photographed in one exposure and is included in reduced form at the back of the book. -
Talking to the Muslim World: How, and with Whom?
Talking to the Muslim world: how, and with whom? AMITAI ETZIONI* One challenge, wrapped in a bigger one The struggle against terrorism in the Middle East has led to a quest to find ways to counter the normative appeal1 of violent extremists, especially the Islamic State in Iraq and Syria (ISIS). There is widespread recognition that ISIS has a very effective normative position, as indicated by the facts that it strongly motivates its rank and file; has persuaded many thousands of young Muslims from around the world to join its ranks; and has considerable appeal in parts of the Muslim world. Several analyses of ISIS’s normative appeal focus on its ability to exploit social media; however, much of its appeal derives not from the tools and platforms it leverages but from the underlying message that it broad- casts. Boaz Ganor, the executive director of the International Policy Institute for Counter-Terrorism, writes: ‘IS [ISIS] captivates these young people, not only by virally disseminating its messages of victory and barbarism, but also, and perhaps mainly, by inviting them to join an alternative conceptual system.’2 Psychologist John Horgan finds that ISIS recruits typically feel ‘a very, very strong moral pull ... [a] passionate need to right some perceived wrong, to address some sort of injustice, to restore honor to those from whom it’s been taken’.3 Although the vast majority of the Muslim world opposes ISIS, there are significant minori- ties in several very disparate countries that seem to support the organization. A Pew Global Attitudes Survey in spring 2015 found that 20 per cent of Nigerian Muslims and 12 per cent of Malaysian Muslims had ‘favorable’ opinions of ISIS, with corresponding proportions for Pakistan and Senegal standing at 9 per cent and 11 per cent respectively.4 Although small minorities, these percentages repre- * I am indebted to David Kroeker-Maus for extensive research assistance on this article. -
A Thousand and One Wives: Investigating the Intellectual History of the Exegesis of Verse Q 4:24
A THOUSAND AND ONE WIVES: INVESTIGATING THE INTELLECTUAL HISTORY OF THE EXEGESIS OF VERSE Q 4:24 A Dissertation submitted to the Faculty of the Graduate School of Arts and Sciences of Georgetown University in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Arabic and Islamic Studies By Roshan Iqbal, M.Phil. Washington, DC July 15, 2015 Copyright 2015 by Roshan Iqbal All Rights Reserved ii A THOUSAND AND ONE WIVES: INVESTIGATING THE INTELLECTUAL HISTORY OF THE EXEGESIS OF VERSE Q 4:24 Roshan Iqbal, M.Phil. Thesis Adviser: Felicitas Opwis, Ph.D. ABSTRACT A Thousand and One Wives: Investigating the Intellectual History of the Exegesis of Verse 4:24 traces the intellectual legacy of the exegesis of Qur’an 4:24, which is used as the proof text for the permissibility of mut’a (temporary marriage). I ask if the use of verse 4.24 for the permissibility of mut’a marriage is justified within the rules and regulations of Qur’anic hermeneutics. I examine twenty Qur’an commentaries, the chronological span of which extends from the first extant commentary to the present day in three major Islamicate languages. I conclude that doctrinal self-identity, rather than strictly philological analyses, shaped the interpretation of this verse. As Western academia’s first comprehensive work concerning the intellectual history of mut’a marriage and sexual ethics, my work illustrates the power of sectarian influences in how scholars have interpreted verse 4:24. My dissertation is the only work in English that includes a plurality of voices from minor schools (Ibadi, Ashari, Zaidi, and Ismaili) largely neglected by Western scholars, alongside major schools, and draws from all available sub-genres of exegesis. -
Tightening the Reins How Khamenei Makes Decisions
MEHDI KHALAJI TIGHTENING THE REINS HOW KHAMENEI MAKES DECISIONS MEHDI KHALAJI TIGHTENING THE REINS HOW KHAMENEI MAKES DECISIONS POLICY FOCUS 126 THE WASHINGTON INSTITUTE FOR NEAR EAST POLICY www.washingtoninstitute.org Policy Focus 126 | March 2014 The opinions expressed in this Policy Focus are those of the author and not necessarily those of The Washington Institute for Near East Policy, its Board of Trustees, or its Board of Advisors. All rights reserved. Printed in the United States of America. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including pho- tocopy, recording, or any information storage and retrieval system, without permission in writing from the publisher. © 2014 by The Washington Institute for Near East Policy The Washington Institute for Near East Policy 1828 L Street NW, Suite 1050 Washington, DC 20036 Cover: Iran’s Supreme Leader Ayatollah Ali Khamenei holds a weapon as he speaks at the University of Tehran. (Reuters/Raheb Homavandi). Design: 1000 Colors CONTENTS Executive Summary | V 1. Introduction | 1 2. Life and Thought of the Leader | 7 3. Khamenei’s Values | 15 4. Khamenei’s Advisors | 20 5. Khamenei vs the Clergy | 27 6. Khamenei vs the President | 34 7. Khamenei vs Political Institutions | 44 8. Khamenei’s Relationship with the IRGC | 52 9. Conclusion | 61 Appendix: Profile of Hassan Rouhani | 65 About the Author | 72 1 EXECUTIVE SUMMARY EVEN UNDER ITS MOST DESPOTIC REGIMES , modern Iran has long been governed with some degree of consensus among elite factions. Leaders have conceded to or co-opted rivals when necessary to maintain their grip on power, and the current regime is no excep- tion. -
Constitution of Medina " Some Notes
THE " CONSTITUTION OF MEDINA " SOME NOTES The document known as the "Constitution of Medina" (1) has been studied by western scholars among whom was already J. Wellhausen who analyzed and divided the document into articles. His division was adopted by Wensinck, Watt and others, and it is also followed in the present study (2). There are, however, certain problems in the "Constitution" which seem to remain unsolved. In the present paper an attempt is made at elucidating some of these problems (3). 1. "The Jews of Banfr so-and-so" One of the main objects of the "Constitution" was to deter- mine the relations between the Muslims and the Jews of Medina within the framework of a new kind of unity. But whereas the identity of the Muslims who are dealt with in articles 2 - 10 of the document is fairly clear, the Jews who are treated in I) See Ibn Hisham, 11,147-150. This is the version of Ibn lshaq (d. 150H1767) which is also reproduced in Ibn Sayyid al-Nas,I, 197-198; Ibn Kathir , Bidiiya, 111,224-226. Another version, that of al-Zuhri (d. 124HI742), has been recorded in Abfl 'Ubayd , 290-294. For an English translation of the document see Wensinck , 51 ff. ; Watt, 221 rr. ; Serjeant, II, 18 rr. 2) Serjeant, who completely ignored Wellhausen's study, cut the "Constitution" into no less than 8 separate "documents" in what seems to be a highly arbitrary manner. 3) The Arabic text of the passages studied below is provided in the appendix. 6 URI RUBIN articles 25 -30, 46 are less easy to identify. -
Stories of the Prophets
Stories of the Prophets Written by Al-Imam ibn Kathir Translated by Muhammad Mustapha Geme’ah, Al-Azhar Stories of the Prophets Al-Imam ibn Kathir Contents 1. Prophet Adam 2. Prophet Idris (Enoch) 3. Prophet Nuh (Noah) 4. Prophet Hud 5. Prophet Salih 6. Prophet Ibrahim (Abraham) 7. Prophet Isma'il (Ishmael) 8. Prophet Ishaq (Isaac) 9. Prophet Yaqub (Jacob) 10. Prophet Lot (Lot) 11. Prophet Shuaib 12. Prophet Yusuf (Joseph) 13. Prophet Ayoub (Job) 14 . Prophet Dhul-Kifl 15. Prophet Yunus (Jonah) 16. Prophet Musa (Moses) & Harun (Aaron) 17. Prophet Hizqeel (Ezekiel) 18. Prophet Elyas (Elisha) 19. Prophet Shammil (Samuel) 20. Prophet Dawud (David) 21. Prophet Sulaiman (Soloman) 22. Prophet Shia (Isaiah) 23. Prophet Aramaya (Jeremiah) 24. Prophet Daniel 25. Prophet Uzair (Ezra) 26. Prophet Zakariyah (Zechariah) 27. Prophet Yahya (John) 28. Prophet Isa (Jesus) 29. Prophet Muhammad Prophet Adam Informing the Angels About Adam Allah the Almighty revealed: "Remember when your Lord said to the angels: 'Verily, I am going to place mankind generations after generations on earth.' They said: 'Will You place therein those who will make mischief therein and shed blood, while we glorify You with praises and thanks (exalted be You above all that they associate with You as partners) and sanctify You.' Allah said: 'I know that which you do not know.' Allah taught Adam all the names of everything, then He showed them to the angels and said: "Tell Me the names of these if you are truthful." They (angels) said: "Glory be to You, we have no knowledge except what You have taught us. -
A Study of Ibadi Oman
UCLA Journal of Religion Volume 2 2018 Developing Tolerance and Conservatism: A Study of Ibadi Oman Connor D. Elliott The George Washington University ABSTRACT This thesis analyzes the development of Omani-Ibadi society from pre- Islam to the present day. Oman represents an anomaly in the religious world because its Ibadi theology is conservative in nature while also preaching unwavering tolerance. To properly understand how Oman developed such a unique culture and religion, it is necessary to historically analyze the country by recounting the societal developments that occurred throughout the millennia. By doing so, one begins to understand that Oman did not achieve this peaceful religious theology over the past couple of decades. Oman has an exceptional society that was built out of longtime traditions like a trade-based economy that required foreign interaction, long periods of political sovereignty or autonomy, and a unique theology. The Omani-Ibadi people and their leaders have continuously embraced the ancient roots of their regional and religious traditions to create a contemporary state that espouses a unique society that leads people to live conservative personal lives while exuding outward tolerance. Keywords: Oman, Ibadi, Tolerance, Theology, History, Sociology UCLA Journal of Religion Vol. 2, 2018 Developing Tolerance and Conservatism: A Study of Ibadi Oman By Connor D. Elliott1 The George Washington University INTRODUCTION he Sultanate of Oman is a country which consistently draws acclaim T for its tolerance and openness towards peoples of varying faiths. The sect of Islam most Omanis follow, Ibadiyya, is almost entirely unique to Oman with over 2 million of the 2.5 million Ibadis worldwide found in the sultanate.2 This has led many to see the Omani government as the de facto state-representative of Ibadiyya in contemporary times. -
Freedom of Expression: Profane of Sacred?
6 Freedom of expression: Profane of sacred? 95 Freedom of Expression: Profane of Sacred? module SIX FREEDOM OF EXPRESSION: PROFANE OF SACRED 6.1 introduction video clip Figure 6.1 Video Clip Ahmed and Pieter-Jan are confronted on the playground with a cartoon of the Prophet Mohammed. Ahmed felt hurt and thinks that this is not acceptable. Pieter-Jan also thinks that more respect should be shown. Bully, the student who showed the cartoon believes that anyone and anything can be laughed at. Muslims should also tolerate this according to him. Afterwards Ahmed told his father at home what happened at school. His father became furious, but Fatima Ahmed’s mother tried to calm him down. She indicated that the Prophet was also in a similar situation of being scolded but he never responded with violence. Pieter-Jan and Ahmed then went searching on the Internet for answers to their question, specifically how it is that Islam is mocked under the guise of freedom of expression. Moussa Karim talked to them and explained how to deal with this phenomenon from an Islamic perspective. Finally, Pieter-Jan and Ahmed told the class who the prophet was and how he dealt with being ridiculed. The teacher then thanked Ahmed and invited everyone to be more. 96 Face2Face: Muslims in Encounter 6.2 Freedom of expression 6.2.1 InTRODUCTION Freedom of expression means that every individual has the right to express his beliefs both religiously, philosophically, politically, as well as personally. Expression can occur in a variety of ways both through word, writing and actions: a) Word: such as through education or media b) Writing: Press or petition c) Acts: Worship services, meetings and Figure 6.2 associations Source: © Trifonenko Ivan / Adobe Stock These freedoms are explicitly protected by democratic constitutional states, for example in Article 19 of the Belgian Constitution as well as in Articles 9 and 10 of the European Convention on Human Rights. -
The Great Grandfather of the Prophet
The Great Grandfather of the Prophet Long ago, in the Prophet’s time, the Arab society used to be divided into different tribes. The tribes would be called “Banu so-and-so” meaning “the children of so-and-so.” The Prophet’s tribe was called Banu Hashim. Who was Hashim? Hashim was the great grandfather of the Prophet (peace be upon him). He was an extremely wealthy man, who was known for being cultured and sophisticated. Hashim wasn’t his real name. ‘Amr was his real name; Hashim was just his kunya, or nickname. How did he get the nickname “Hashim”? Hashim’s job was to keep the Haram, or the area around the Ka’bah, clean. He took care of the Ka’bah and one of his jobs included giving the pilgrims who came to visit the Ka’bah water. The Arabs were known for their hospitality and they always had someone in charge of giving pilgrims water. Hashim started a new tradition. He did not just give water, but he went above and beyond that. He served the pilgrims meals. It may not sound like much, but feeding all of these pilgrims was a big job and very expensive. The type of food that he served was a curry or a soup with baked bread mixed into it. Despite being wealthy, Hashim didn’t just tell servants to serve the food. He found much honor in this job; he would sit and break the bread with his own hands and literally prepare it himself for the guests of the Ka’bah. -
Gce 'O' Level Islamiyat : Paper 01
GCE ‘O’ LEVEL ISLAMIYAT : PAPER 01 Topical Questions and Mark Scheme Compiled By : Syed Ruman Wajih Topical Past papers &Marking Schemes 2004------------ ------------ Islamiyat 2058/1 | 1 Topical Past papers &Marking Schemes 2004----------------- Islamiyat 2058/1 (PaperI) History and Importance of Quran Q1. (a) Briefly describe the four main sources of legal thinking in Islam. [12] (b) Give one example each to show how the third and fourth of these legal sources are used. [4] {November-05} (a) [Give up to 3 marks for each description.] • The Qur’an is the major source of instruction and thinking. • Its clear teachings are never questioned. • It is always referred to since no legal teaching ever contradicts it. • The Sunna of the Prophet is an authority next to the Qur’an. • It gives fuller teachings of what the Qur’an states in brief. • It and the Qur’an always agree. • It is taken as an authority where the Qur’an is silent. • The consensus of the community, ijma’, is referred to when the previous sources do not offer clear guidance. • It is understood as the agreement of believers on a point of faith or action. • Some take it as the consensus of the first generation of Muslims, others as the consensus of legal experts. • It never disagrees with the previous sources. • The Prophet said, ‘My community will never agree on error.’ • Analogy, qiyas, is employed when the previous sources do not offer clear guidance. • It involves an individual expert making a new decision on the basis of known teachings. • He compares the unknown with the known and identifies the common points between them. -
The Impact of the OECD on the Turkish Foreign Trade
[Afes], 2018, 7 (1): 99-137 The Impact of The OECD On the Turkish Foreign Trade Recep ÖZDİREK Asst. Prof. Dr., Department of Islamic Law, Faculty of Theology Kastamonu University, [email protected] Orcid Id: 0000-0003-4335-9745 Article Information Article Types : Research Article Received : 12.11.2018 Accepted : 29.12.2018 Published : 31.12.2018 Pub Date Season: Spring Cite as: ÖZDİREK, R. (2018). Legal-Economic Analysis of the Inability to Give Alms to the Family of Muhammad Because of Being the Relatives of the President. Afro Eurasian Studies, 7 (1), 99-137. Retrieved from http://dergipark.gov.tr/afes/issue/39788/472125 Plagiarism: This article has been reviewed by at least two referees and scanned via a plagiarism software. Copyright © Published by MUSIAD- Sutluce Mah. Imrahor Cad. No:28 34445 Beyoglu Istanbul- Turkey Phone: +90 – 212 – 395 0000 Fax: +90 – 212 – 395 0001 E-mail: [email protected] Recep ÖZDİREK Legal-Economic Analysis of the Inability to Give Alms to the Family of Muhammad Because of Being the Relatives of the President Abstract Alms/zakat is the financial worship of where it can be given fixed by the verses [of Qur’an]. The need of the poor, needy, stranded, mujahid, debtor who cannot pay their debt, and the alms officer are fulfilled from this item. Among those who cannot be given alms include the relatives of the Prophet. They cannot receive alms even if they cannot meet their basic needs. For them, allowances are allocated from the [war] booty and prize items of state income.