ISLAMIC FOUNDATIONS of a FREE SOCIETY
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Scholastic Theology (Kalam)
Scholastic Theology (Kalam) Author : Ayatollah Murtadha Mutahhari Introduction Foreword Lesson one : Scholastic Theology Lesson two : Scholastic theology, a definition Lesson three : The Mu'tazilites (1) Lesson four : The Mu'tazilites (2) Lesson five : The Mu'tazilites (3) Lesson six : The Ash'arites Lesson seven : The Shia (1) Lesson eight : The Shia (2) Introduction The linked image cannot be displayed. The file may have been moved, renamed, or deleted. Verify that the link points to the correct file and location. For sometime now, we have been looking at giving the up and coming generation the attention that they deserve. Our aim is to make available to them the sort of things and literature that they identify with and like in different languages, amongst which is English. It is an undeniable fact that English has become the primary language of communication between Presented by http://www.alhassanain.com & http://www.islamicblessings.com our second generations living here in the West. Accordingly, the Alul Bayt (a.s.) Foundation for Reviving the Heritage, London, U.K. has recognised the need for setting up a publishing house whose duty it is to translate the gems of our religious and cultural heritage to the main living languages. After discussing the idea with Hujjatul Islam as‐Sayyid Jawad ash‐ Shahristani, the establishment of Dar Al‐Hadi in London, U.K. has become a reality. It is a known fact that many members of our younger generation aspire to become acquainted with and/or study the different disciplines taught in the conventional centres of religious learning and scholarship. -
U.S. Muslim Charities and the War on Terror
U.S. Muslim Charities and the War on Terror A Decade in Review December 2011 Published: December 2011 by The Charity & Security Network (CSN) Front Cover Photo: Candice Bernd / ZCommunications (2009) Demonstrators outside a Dallas courtroom in October 2007during the Holy Land Foundation trial. Acknowledgements: Supported in part by a grant from the Open Society Foundation, Cordaid, the Nathan Cummings Foundation, Moriah Fund, Muslim Legal Fund of America, Proteus Fund and an Anonymous donor. We extend our thanks for your support. Written by Nathaniel J. Turner, Policy Associate, Charity & Security Network. Edited by Kay Guinane and Suraj K. Sazawal of the Charity & Security Network. Thanks to Mohamed Sabur of Muslim Advocates and Mazen Asbahi of the Muslim Public Affairs Council for reviewing the report, which benefitted from their suggestions. Any errors are solely those of CSN, not the reviewers. The Charity & Security Network is a network of humanitarian aid, peacebuilding and advocacy organizations seeking to eliminate unnecessary and counterproductive barriers to legitimate charitable work caused by current counterterrorism measures. Charity & Security Network 110 Maryland Avenue, Suite 108 Washington, D.C. 20002 Tel. (202) 481-6927 [email protected] www.charityandsecurity.org Table of Contents Executive Summary............................................................................................................................................ 3 Introduction......................................................................................................................................................... -
Ideological Background of Rationality in Islam
31 Al-Hikmat Volume 28 (2008), pp. 31-56 THE IDEOLOGICAL BACKGROUND OF RATIONALITY IN ISLAM MALIK MUHAMMAD TARIQ* Abstract. Islam the religion of Muslims, founded on Qu’rānic revelations transmitted through the Prophet Muhammad (570-632 AD). The Arabic roots slm, convey the ideas of safety, obedience, submission, commitment, and dedication. The word Islam signifies the self-surrender to Allah that characterizes a Muslim’s relation- ship with God. Islamic tradition records that in 610 and 632 CE Prophet Muhammad began to receive revelations from God through the mediation of Angel Gabriel. The revelations were memorized and recorded word by word, and are today found in Arabic text of the Qur’ān in the precisely the manner God intended.1 The community, working on the basis of pieces of text written ‘on palm leaves or flat stones or in the heart of men’, compiled the text some thirty years after the death of Prophet Muhammad.2 All the Muslims assert unequivocally the divine authorship of the Qur’ān, Muhammad is but the messenger through which it was revealed. Theoretically, the Qur’ān is the primary source of guidance in the Islamic community (Ummah). The Qur’ān text does not, however, provide solutions for every specific problem that might arise. To determine norm of practice, Muslims turned to the lives of Prophet Muhammad and his early companions, preserved in Sunnah, the living tradition of the community. Originally the practicing of Sunnah varied from place to place, reflecting the pre-Islamic local customs of particular region. By the 9th century, however, the diversity evident in local traditions was branded as an innovation (bid’a). -
Tasneem Ghazi
The King’s Student Law Review and Strife Journal, Joint Edition: Issue I (2018) Examining the Concept of Jihad: Closing the Disparity between Scriptural Meaning and Abuse Tasneem Ghazi Since the rise of Islamist extremism, a great deal of academic and public attention has been devoted to understanding the concept of jihad. Today, jihad has risen to the forefront of public knowledge, becoming the most commonly known and misunderstood Islamic concept. Whilst linguistically meaning ‘to struggle’, jihad is defined quite broadly in Islamic scripture as being a ‘duty to realise and struggle towards God’s will’. Since part of this wide concept pertains to military conflict (the ‘Lesser jihad’) and ‘combatting the enemies of Islam’, jihad has often been simply understood as ‘just Islamic war’. The last two decades in particular have witnessed the unprecedented abuse of this term, as Islamist fundamentalists (and activists) have used jihad as a rallying cry to globally conscript Muslims to their causes. This common abuse of jihad is extremely dire, as the duty behind this struggle is a divinely ordained Command that is strongly established in primary sources of Islamic law and jurisprudence (Qura’an and Hadith).1 Indeed even today, many practicing Muslims hold this duty as being an informal ‘sixth pillar of Islam’. This paper seeks to clarify the meaning of jihad according to normative Sunni Islamic law and fiqh (jurisprudence) through a textual, Orthodox Asha’ri perspective. Through this lens, this paper argues that any genuine understanding of jihad within Islamic law is intertwined with the development and history of this concept in addition to a basic understanding of traditional Qur’anic exegesis (held as necessary for deriving any legal principle within Islamic law). -
Bibliography of Works Consulted
98 Muslim Worldviews and the Bible: (Part III: Women, Purity, Worship and Ethics) One should bring honor to Christ, by honest means, x One should, by almost any means, promote and protect the even if one appears foolish to others or displeases honor of one’s family and of Islam. one’s family. One should seek guidance from God through the x One should seek guidance by learning the Islamic law and Bible, prayer, and the Holy Spirit. following it. Popular: One can seek divine guidance from saints and others who have a gift for this service. Believers should feel ashamed if they dishonor or displease | The Muslim generally feels ashamed when others reproach God. However, if they are following Christ, then they him or his family or a member of his family. Avoidance expect reproach and persecution from worldly people. of shame is perhaps the strongest factor affecting social behavior. The family should keep its womenfolk from shaming them by committing a sexual indiscretion; shame can be alleviated by strictly punishing the offending woman. One should practice hospitality even to strangers. ~ The practice of hospitality and generosity bring honor to the family; its lack brings dishonor. One should work and not be idle. Work with the X A man should not work if it is not necessary. Manual labour hands is honorable. is not honorable. IJFM Bibliography of Works Consulted Abdul-Khaliq, Abdur-Rahmaan Brown, Rick Cragg, Kenneth 1986 The General Prescripts of Belief 2000 The Son of God: Understanding 1988 The Pen and the Faith: Eight in the Qu’ran and Sunnah. -
Online Islamic Da'wah Narratives in the UK: the Case of Iera
Online Islamic Da'wah Narratives in the UK: The Case of iERA by MIRA A. BAZ A thesis submitted to the University of Birmingham for the degree of DOCTOR OF PHILOSOPHY Department of Religion and Theology College of Arts and Law University of Birmingham September 2016 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. ABSTRACT This thesis is an in-depth study into two of the UK charity iERA's da'wah narratives: the Qura'nic embryology 'miracle' and the Kalam Cosmological Argument. While the embryo verses have received scholarly attention, there is little to no research in the da'wah context for both narratives. Berger and Luckmann's social constructionism was applied to both, which were problematic. It was found that iERA constructed its exegesis of the embryo verses by expanding on classical meanings to show harmony with modern science. Additionally, it developed the Cosmological Argument by adapting it to Salafi Islamic beliefs. The construction processes were found to be influenced by an online dialectic between iERA and its Muslim and atheist detractors, causing it to abandon the scientific miracles and modify the Cosmological Argument. -
Sisi, Al-Azhar at Loggerheads Over Verbal Divorce
February 12, 2017 9 News & Analysis Egypt Sisi, al-Azhar at loggerheads over verbal divorce Marwa al-A’sar Cairo l-Azhar’s decision that verbal divorce complies with sharia law pits the highest Sunni Islamic authority against Egyp- tianA President Abdel Fattah al-Sisi and fuels debate on the issue inside and outside Egypt. Citing rampant divorce rates throughout the country, Sisi in January called on al-Azhar to draft legislation to ban verbal divorce and make it effective only when documented. “This will give couples the chance to rethink their desire to separate,” Sisi said during a televised speech while looking at Grand Imam of al- Azhar Sheikh Ahmed el-Tayeb, who was in the first row of the audience. On February 5th, al-Azhar said verbal divorce can count even without documentation. Verbal divorce allows Muslim husbands to terminate their mar- riages by uttering the words “I, A 2016 picture shows Egyptian President Abdel Fattah al-Sisi speaking to a gathering of al-Azhar clerics in Cairo. (AP) hereby, divorce you” to their wives, even before documenting the act at the office of a religious official- au years called on its clerics to start a Some children of collapsed mar- Saad al-Din al-Hilali, a profes- buying and selling, divorce must thorised by al-Azhar to record mar- process of reform. riages end up on the streets, exacer- sor of comparative jurisprudence be officially documented to be -ef riages and divorces. “Al-Azhar wants to protect its bating Egypt’s street children prob- at al-Azhar University, said that fective.” Following a February 5th meeting sovereign interests and the status lem, civil society activists said. -
İbn Hazm'ın Mürcie'den Saydığı Ekollerin İman Tanımlarına
Anemon Muş Alparslan Üniversitesi Sosyal Bilimler Dergisi 2021 9(İDEKTA) 17-24 Journal of Social Sciences of Mus Alparslan University anemon Derginin ana sayfası: http://dergipark.gov.tr/anemon Araştırma Makalesi ● Research Article İbn Hazm’ın Mürcie’den Saydığı Ekollerin İman Tanımlarına Yönelttiği Eleştiriler* The Criticisim of Ibn Hazm Towards the Definitions of Faith of Theological Ecoles Considered As Murjiah Abdullah ARCAa,** a Dr. Öğr. Üyesi, Muş Alparslan Üniversitesi İslami İlimler Fakültesi, Temel İslam Bilimleri Bölümü, Muş/Türkiye. ORCİD 0000-0003-3064-9647 MAKALE BİLGİSİ ÖZ Makale Geçmişi: Mürcie, kelami bir fırka olarak büyük günah işleyenlerin durumunu Allah’a bırakıp, dini anlamdaki Başvuru tarihi: 30 Mart 2021 sorumlulukları hakkında fikir beyan etmeyen kişilere verilen ortak bir isimdir. Bununla beraber Düzeltme tarihi: 24 Haziran 2021 Mürcie hakkında “amelleri niyet ve inançtan sonraya bırakanlar”, “büyük günah işleyenlere ümit Kabul tarihi: 4 Temmuz 2021 verenler” veya “imanı sırf dille ikrardan ibaret görenler” şeklinde çeşitli isimlendirilmeler de yapılmıştır. İslam kaynaklarında onlardan söz edilirken özellikle iman hakkındaki görüşleri Anahtar Kelimeler: üzerinde durulmuş ve onlara çeşitli eleştiriler yapılmıştır. İbn Hazm, İslami ilimlerde derin bilgi İbn Hazm, sahibi olan Endülüslü Müslüman âlimlerden biridir. Eserlerinde kendi düşüncesine aykırı bulduğu Mürcie, kişi ve fırkaların düşüncelerini eleştirmekten çekinmemiştir. Bu çalışmada İbn Hazm’ın kendi İman iman anlayışına uymayan diğer ekolleri Mürcie’den sayıp -
SHEIKH TAWFIQUE CHOWDHURY Preview Version
Preview Version SHEIKH TAWFIQUE CHOWDHURY Preview Version Importance of this knowledge 1. This knowledge is of the most excellent without any exception. The excellence of any field of study is determined by its subject. The subject studied here is Allah's Names, His Attributes and His actions, which are the greatest matters that can be known, therefore Tawhid of Allah's Names and attributes is the greatest of sciences. Some of the salaf said, “Whoever wishes to know the difference between the speech of the creator and of the creation, should look at the difference between the Creator and the creation themselves.” Different verses in chapters in the Qur'an vary with each other in excellence. This is because of the different subjects they deal with. Surah Al-Ikhlas equals one-third of the Qur'an because it is dedicated to describing Al-Rahman. One of the Salaf said, “Tabbat Yada Abi Lahab” is not like “Qul Huwallhu Ahad”. Ayat Al-Kursi is the greatest Ayah in the Qur'an as it is devoted to describing Allah, His Majesty and Greatness. Likewise Al-Fatiha is the greatest Sura in the Qur'an. It is based on the praise of Allah. 2. Teaching Allah's Names and Attributes is one of the greatest goals of the Qur'an The Quran in its entirety is simply a call to Tawheed. Ibn Al- Qayyim stated, “Every Sura in the Qur'an comprises Tawhid. In fact, I shall state an absolute: Every verse in the Qur'an comprises Tawhid, attests to it, and calls to it. -
Defining Shariʿa the Politics of Islamic Judicial Review by Shoaib
Defining Shariʿa The Politics of Islamic Judicial Review By Shoaib A. Ghias A dissertation submitted in partial satisfaction of the Requirements for the degree of Doctor of Philosophy in Jurisprudence and Social Policy in the Graduate Division of the University of California, Berkeley Committee in Charge: Professor Malcolm M. Feeley, Chair Professor Martin M. Shapiro Professor Asad Q. Ahmed Summer 2015 Defining Shariʿa The Politics of Islamic Judicial Review © 2015 By Shoaib A. Ghias Abstract Defining Shariʿa: The Politics of Islamic Judicial Review by Shoaib A. Ghias Doctor of Philosophy in Jurisprudence and Social Policy University of California, Berkeley Professor Malcolm M. Feeley, Chair Since the Islamic resurgence of the 1970s, many Muslim postcolonial countries have established and empowered constitutional courts to declare laws conflicting with shariʿa as unconstitutional. The central question explored in this dissertation is whether and to what extent constitutional doctrine developed in shariʿa review is contingent on the ruling regime or represents lasting trends in interpretations of shariʿa. Using the case of Pakistan, this dissertation contends that the long-term discursive trends in shariʿa are determined in the religio-political space and only reflected in state law through the interaction of shariʿa politics, regime politics, and judicial politics. The research is based on materials gathered during fieldwork in Pakistan and datasets of Federal Shariat Court and Supreme Court cases and judges. In particular, the dissertation offers a political-institutional framework to study shariʿa review in a British postcolonial court system through exploring the role of professional and scholar judges, the discretion of the chief justice, the system of judicial appointments and tenure, and the political structure of appeal that combine to make courts agents of the political regime. -
What Does Islam Say About Terrorism
“O mankind! We created you from a single (pair) of In the Name of Allah, the Most Gracious, the Most Merciful a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise(each other).Verily the most honored of you in “…if any one slew a person - unless it be for murder or for spreading mischief the sight of God is (he who is) the most righteous of you. in the land - it would be as if he slew the whole people: and if any one saved a life, And God has full knowledge and is well acquainted it would be as if he saved the life of the whole people.” [Al-Qur’an 5:32] (with all things).” [Al-Qur’an 49:13] One of the distinctive characteristics of the entire cities, the exalted councils that choke times we live in is the overwhelming presence millions of civilians to death by wielding the of violence in our societies. Whether it is a insidious weapon of sanctions, are rarely punished bomb going off in a market place, or the hijacking for their crimes against humanity. What of an aircraft where innocent people are held at ransom to achieve political ends, we live in an age, It is this narrow definition of terrorism that implicates where the manipulation and loss of innocent lives only individuals and groups, that has caused has become commonplace. Such is the all-pervasive Muslims to be associated with acts of destruction does nature of indiscriminate violence, that “terrorism” is and terror, and as a result, to become victims of considered as one of the prime threats to peace and hate, violence and terror themselves. -
Supreme Court of the United States ______
No. 20-639 IN THE Supreme Court of the United States ________________________________ CALVARY CHAPEL DAYTON VALLEY, Petitioner, v. STEVE SISOLAK, GOVERNOR OF NEVADA, ET AL., Respondents. ________________________________ On Petition for Writ of Certiorari to the United States Court of Appeals for the Ninth Circuit ________________________________ BRIEF AMICI CURIAE ISLAM AND RELIGIOUS FREEDOM ACTION TEAM AND JEWISH COALITION FOR RELIGIOUS LIBERTY IN SUPPORT OF PETITIONER ________________________________ HUNTON ANDREWS KURTH LLP ERICA N. PETERSON ELBERT LIN MICHAEL C. DINGMAN Counsel of Record 2200 Pennsylvania Ave. NW 951 East Byrd Street Washington, DC 20037 East Tower [email protected] Richmond, VA 23219 [email protected] [email protected] Phone: (202) 955-1500 Phone: (804) 788-8200 KATY BOATMAN 600 Travis, Suite 4200 Houston, Texas 77002 [email protected] Phone: (713) 220-4200 Counsel for Amici Curiae i TABLE OF CONTENTS Page TABLE OF AUTHORITIES ....................................... ii INTRODUCTION AND INTEREST OF AMICI CURIAE ................................................. 1 SUMMARY OF ARGUMENT .................................... 3 REASONS FOR GRANTING CERTIORARI ............ 4 I. This Court’s Review Is Necessary to Ensure Religious Freedom for Americans of All Faiths........................................................ 4 II. Nevada’s Directives Violate the Free Exercise Clause. ............................................... 16 A. Strict Scrutiny Analysis Applies to Nevada’s Directives. ...............................