Mythology and Cosmology of Cirebonese Traditions
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I. the Work of the Two-Horn Beast of the Earth (Rev. 13:11-15)
The Revelation of Jesus Christ The TRINITY of EVIL: Satan, the Antichrist (Beast of the Sea), and the False Prophet (Beast of the Earth) Revelation 13:11-18 Introduction In last week's study, we were introduced to the "beast of the sea", who is identified as the Antichrist. The Antichrist is empowered by Satan, and eventually rules as a political and military genius over the earth during the second half of the 70th Week of Daniel. The Antichrist will rule the world as the leader of the revived Roman Empire. In today's passage, we are introduced to the "beast of the earth", who is soon identified as the "False Prophet". Whereas the Antichrist is a political and military leader, the False Prophet is a religious leader. The reader is now aware of Satan's unholy trinity. Satan is the counterfeit of God the Father, the Antichrist is the blasphemous counterfeit of the Son, and the False Prophet is the deceptive counterfeit of the Holy Spirit. Like Ahab and Jezebel joined the religious priests of Baal, so the Antichrist and the False Prophet, combine political and religious power to rule over the world. I. The Work of the Two-Horn Beast of the Earth (Rev. 13:11-15) 11 Then I saw another beast coming up out of the earth; and he had two horns like a lamb, and he spoke as a dragon. 12 He exercises all the authority of the first beast in his presence. And he makes the earth and those who live on it worship the first beast, whose fatal wound was healed. -
Christian Reply to Muslim Objections the Bible As We Have It Is Not God's Word
SEPCloseOCT 14 captures 11 11 Oct 02 - 13 Aug 15 2001Help2002 CHRISTIAN REPLY TO MUSLIM OBJECTIONS THE BIBLE AS WE HAVE IT IS NOT GOD'S WORD THE TESTIMONY OF THE QURAN TO THE BIBLE: The Taurat and the Injil (Old Testament and New Testament) were given by God to Moses, the Prophets and Jesus and they are guidance, light and admonition: Sura. 5:47-52; 5:71-72; 5:69; 6:91; 3:3. Muslims are to believe in the revelations given to Abraham, Moses, Jesus etc. There is no difference in revelations: S. 2:136; 29:46; 4:136; 2:285. The Quran confirms former revelations: S. 10:37; 46:11; 35:31. The Injil and the Taurat were available during the time of Mohammed: S. 21:7; 10:94; 3:71; 3:93; 4:47; 2:42; 29:46. The Word of God cannot be changed by men: S. 6:34; 10:64. Mohammed was sent to guard Scriptures from before in safety: S. 5:51. TESTIMONY OF THE BIBLE AS TO ITS INSPIRATION: 2Tim. 3:16; 2 Peter 1:16-21. Jesus testifies to the inspiration of the Old Testament: Matt. 4:4,6,7; 11:10; Mark 14:27; Luke 4:4-12; Matt. 5:18; John 10:35; Mark 7:13; Luke 11:49. Evidence in the Old Testament: 1 Sam. 9:27; 1 Chron. 17:3; Isa. 4:8 etc. Evidence in the New Testament: Matt. 13:9; Luke 3:2; Acts 8:25; 1 Peter 1:10-11 etc. Jesus commissioned His apostles as teachers and promised them supernatural aid: Matt. -
Masjid Boorhaanol Islam : Ramadaan 2016 Quiz Book 2
Ramadaan BOOK The information provided in this booklet will form the basis of the quiz questions to be asked after Taraweeg salaah at Masjid Boorhaanol Islam in Longmarket Street, Bo-Kaap COMPILED BY Sh Muhammad West 6 June 2016 1 1. Islam means submission to Allah 15. None of the creation has seen Allah. 2. Imaan means belief or faith 16. The believers will see Allah in the life 3. Islam is built on 5 pillars after death. a. The declaration of faith 17. Everything that has been created is for b. To establish the five daily prayers purpose of worshipping Allah alone c. To pay Zakah 18. The Angels of Allah are created from d. To fast in the month of Ramadan light e. To perform the Hajj once in your 19. They obey Allah perfectly without any life if your able to do so will to commit sin 4. The declaration of faith is to testify 20. They have wings that none has the right to be worshipped other than Allah and that 21. They do not eat or sleep Muhammad is Allah’s messenger 22. Jibrael is the arc angle 5. Imaan is based on 6 articles 23. Jibrael is the angel who brings a. to believe in Allah revelation from Allah to the prophets. b. His angles 24. Jibrael has over 600 wings c. His books d. His messengers 25. Jibrael is also called the Ruh Al Qudos, e. the Last Day and the holy spirit. f. to believe in the divine decree, 26. Michael is an angel mentioned by [both] the good and the evil name in the Quran thereof. -
The Islamic Traditions of Cirebon
the islamic traditions of cirebon Ibadat and adat among javanese muslims A. G. Muhaimin Department of Anthropology Division of Society and Environment Research School of Pacific and Asian Studies July 1995 Published by ANU E Press The Australian National University Canberra ACT 0200, Australia Email: [email protected] Web: http://epress.anu.edu.au National Library of Australia Cataloguing-in-Publication entry Muhaimin, Abdul Ghoffir. The Islamic traditions of Cirebon : ibadat and adat among Javanese muslims. Bibliography. ISBN 1 920942 30 0 (pbk.) ISBN 1 920942 31 9 (online) 1. Islam - Indonesia - Cirebon - Rituals. 2. Muslims - Indonesia - Cirebon. 3. Rites and ceremonies - Indonesia - Cirebon. I. Title. 297.5095982 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying or otherwise, without the prior permission of the publisher. Cover design by Teresa Prowse Printed by University Printing Services, ANU This edition © 2006 ANU E Press the islamic traditions of cirebon Ibadat and adat among javanese muslims Islam in Southeast Asia Series Theses at The Australian National University are assessed by external examiners and students are expected to take into account the advice of their examiners before they submit to the University Library the final versions of their theses. For this series, this final version of the thesis has been used as the basis for publication, taking into account other changes that the author may have decided to undertake. In some cases, a few minor editorial revisions have made to the work. The acknowledgements in each of these publications provide information on the supervisors of the thesis and those who contributed to its development. -
ANGELS in ISLAM a Commentary with Selected Translations of Jalāl
ANGELS IN ISLAM A Commentary with Selected Translations of Jalāl al-Dīn al-Suyūṭī’s Al-Ḥabā’ik fī akhbār al- malā’ik (The Arrangement of the Traditions about Angels) S. R. Burge Doctor of Philosophy The University of Edinburgh 2009 A loose-leaf from a MS of al-Qazwīnī’s, cAjā’ib fī makhlūqāt (British Library) Source: Du Ry, Carel J., Art of Islam (New York: Abrams, 1971), p. 188 0.1 Abstract This thesis presents a commentary with selected translations of Jalāl al-Dīn cAbd al- Raḥmān al-Suyūṭī’s Al-Ḥabā’ik fī akhbār al-malā’ik (The Arrangement of the Traditions about Angels). The work is a collection of around 750 ḥadīth about angels, followed by a postscript (khātima) that discusses theological questions regarding their status in Islam. The first section of this thesis looks at the state of the study of angels in Islam, which has tended to focus on specific issues or narratives. However, there has been little study of the angels in Islamic tradition outside studies of angels in the Qur’an and eschatological literature. This thesis hopes to present some of this more general material about angels. The following two sections of the thesis present an analysis of the whole work. The first of these two sections looks at the origin of Muslim beliefs about angels, focusing on angelic nomenclature and angelic iconography. The second attempts to understand the message of al-Suyūṭī’s collection and the work’s purpose, through a consideration of the roles of angels in everyday life and ritual. -
Certitude-Rifai'i (Aqidah)
Certitude The First Step of Enlightenment al-Shaikh ‘Abd al-Karim al-Rifa’i An Abu’ Abd-Allah Translation Authors Introduction All praise is due to God who made belief in the correct creed obligatory upon His creation, requesting that they hold firm to unequivocal proofs. He says, “Say: ‘this is my way, I call to God with sure knowledge, I and whoever follows me” (12:107) And may peace and blessing be upon His prophet, the one who guides unto the clear path, clarifying the axioms of felicity and success. And likewise upon his family and his companions who closely followed in his footsteps, summoning humanity unto his guidance whilst clarifying matters in the most excellent manners. Due to the fact that an introductory text in Theology is in dire need of an abridged, albeit brief, tract in Islamic Creed which contains both rational proofs and Qur’anic verses, I was compelled to hastily prepare such a work in the hope that God will accept it and make it for His sake alone. Surely He is near, oft answering! 2 The Ten Principles Verily the principles of each science are ten, Definition, subject matter, benefits gained and then, It’s merit, its subject reference and originator, The name, source of authority, the ruling of the Lawgiver, It’s topic. However some of the ten are deemed sufficient, And whoever grasps them all is most proficient. 1. The Definition Linguistically the word tawhid ‘means to know that something is one’. Whilst in Theology it means ‘to devote oneself to God through worship, with absolute conviction that His Divine Essence, Attribute and Actions are One.’ When synonymous with the science of Theology it is defined as ‘a science that enables a person to affirm religious creed on the basis of absolute proofs.’ 2. -
Sunday School SYLLABUS
Sunday School SYLLABUS Course Name: Learning Islam through stories Course Stage: Beginner Stage Theme: Islamic Foundation and Concepts Level: 1 Ages: 9-10 years Version: 1.0 Total Weeks: 34 www.ghamidi.org/sunday-school Al-Mawrid USA Ghamidi Center for Islamic Learning 1 2 Overview: The purpose of this course is to build a strong foundation for children learning about Islam for the very first time in a classroom setting. The course introduces Islam through Islamic history, personalities, events and stories. For younger ages, this is the most effective method of introducing concepts like God, prophets, creation and many others like ethics, morals, human attitude, values and cultural norms and differences. Also, through historical Islamic events and life stories of mighty prophets of Islam, the course will introduce worship rituals, religious festivals, practices, and utterances of various supplications taught by Prophet Muhammad (peace be upon him). The course will specifically train children to understand, discuss, appreciate and apply the key message and morals behind these historical events and stories and evaluate their daily lives in the light of this learning. Objectives: At the end of this course the students will be able to: • Narrate the stories of the lives of the Prophets in Islam • Understand the wisdom behind stories and how to benefit from them • Narrate various stories from the Quran • Memorize and recite Prophetic Duas • Understand worship rituals, the pillars and wisdom behind these rituals • Perform their religious rituals correctly e.g. ablution and prayer • Memorize and recite the utterances in prayer • Learn about religious festivals and the rituals performed in them e.g. -
Exorcism in Islam
Exorcism in Islam by Abu Ameenah Bilal Philips Submitted infulfillment for therequire ment of the degreeof Doctor of Philosophy University of Wales Saint David's University College LAMPETER September, 1993 TABLE OF CONTENTS Declaration.. ................................................................................................ v • Acknowledgment.............•.••.•...•.•.......•.•....•......•.•..... ....................•...•.•...••.• VI ... ................................ ·........... ...................... ................... Abstract .... .. ....... vii... S ystem o fTrans 11terat1on.. ......................................................................... V111 Introduction. ................................................................................................ 1 Chapter One: The Spirit-World............... .................................................... 4 The Human Spirit.... .... � ......................................................................... 4 0 .. ngm ............................................................................................. 7 Form................................ ...................................•........................ 10 Death .......................................................................................... 14 The Soul's Abode AfterDeath .................................................... �. 16 Souls of the Prophets ............................................................ 17 Souls of the M s ............................................................. 17 Souls -
Development of Islamic Sciences in Kashmir
DEVELOPMENT OF ISLAMIC SCIENCES IN KASHMIR ABSTRACT THESIS SUBMITTBD FOR THE DEGREE OF I&. "H Boctor of $i)ilo!E(op^p \\ ^ IN ISLAMIC STUDIES BY Mushtaq Ahmad Wani Under the Supervision of Dr. TAIYABA NASRIN DEPARTMENT OF ISLAMIC STUDIES ALIGARH MUSLIM UNIVERSITY ALIGARH (INDIA) 1999 ji' '.•>: ,( Ace. No.. )• ^, ''-ii-.i b n ABSTRACT Tl^e present thesis is comprised of five chapters and a conclusion. The chapters of the thesis are arranged in the following order : 1. Islam in Kashmir 2. Development of Ilm al-Tafsir in Kashmir 3. Development of Ilm al-Hadith in Kashmir 4. Development of Ilm al-Fiqh in Kashmir 5. Development of Ilm al-Tasawwufin Kashmir 6. Conclusion The first chapter is a historical survey of the Islamisation of Kashmir. It starts with the conversion of the people of Kashmir to Islamic world-view and value- system in the early 14th century A.D., at the hands of Syed Sharaf al-Din Abdur Rahman Bulbul Shah. The pioneering role of Mir Syed Ali Hamadani in converting the people of Kashmir to Islamic way of life is prominently featured in this chapter. The role of other sufis especially that of Mir Muhammad Hamadani is highlighted in this chapter as well. The role played by local sufis and Rishis in the stabilisation of Islamic way of life in Kashmir is also brought out. The leading role of Shaikh Nur al-Din Wali and Shaikh Hamza Makhdum features prominently in this regard. The historical significance of such leading lights of Kashmir as Shaikh Yaqub Sarfi, Mulla Muhammad Mohsin Fani, Mulla Kamal Kashmiri and Mulla Jamal also features in this chapter. -
APPROACHES to OCCULTISM in the QUR'an and the SUNNAH
Kelam Araştırmaları 1:1 (2003), s.21-36. APPROACHES to OCCULTISM in THE QUR'AN AND THE SUNNAH İlyas ÇELEBİ, Ph.D, Marmara Universitiy Divinity Faculty [email protected] I. Definition Occultism is a general term, used for the movements which claim that one can get some information or can display extraordinary actions through using the inner skills or establishing relationships with the supernatural beings or events. The one who is occultic involved in movements can also claim that they can reach the knowledge of the truth and upper sentimental world, not by experimental methods and rational ways but by using some unusual methods. Occultism was originated in the primitive societies which means to believe, above all, in the mythological beings, whilst they try to explain or understand the Nature and what happens in it; as a result of this, they show the false and secret reasons instead of the actual reasons. This method can also exhibit a convenient position with their ontology based on the mythology .Some occultist methods appeared and were handed down via generations by transforming these methods into more systematic and more mysterious forms, such as in the Sumerian, the Assyrian, the Babylonian and the Indian civilisations. It is noted that in the beginning of Islam, to whom Islam addressed first Arabs, had some important information of every kinds of occultism. Some scholars such Ibn al-Nadim, Ibn Haldun, Tashkoprizadah or Katip Cheleby, have listed certain occultist methods in their classifications of the Sciences. Among -
P16 to 43 | 2019-20
Written Assessment End of Half Term Test Session 1 Level 5 Name of Book: Safar: Book 4 Full Name of Pupil: …………………………………………………………………….. Session: …………… • Recite Tasmiyah & Ṣalawāt Upon the Prophet before you begin your paper. • Write your name and session clearly on this sheet. • Answer all the questions. • Do not use a red pen or a pencil. • Write neatly and clearly. Mark achieved: • If you make a mistake, cross it out. Do not use Tippex. • The mark for each question is shown next to the question. • After you finish, check your answers carefully. Out of 89 L5 | Safar Book 4 | Pg. 16 - 43 1 End of Half Term | 2019/20 | SS Section A What do the following words mean? (10) a. Sayyahun: …………………………………………………………………………………………………………………………………………… …………………………………………………………………………………………………………………………………………… b. Al-Ghaffar: …………………………………………………………………………………………………………………………………………… …………………………………………………………………………………………………………………………………………… c. Malak-al-Mawt: …………………………………………………………………………………………………………………………………………… …………………………………………………………………………………………………………………………………………… d. Al-Wadud: …………………………………………………………………………………………………………………………………………… …………………………………………………………………………………………………………………………………………… e. Al-Muntaqim: …………………………………………………………………………………………………………………………………………… …………………………………………………………………………………………………………………………………………… f. Kiraman-Katibin: …………………………………………………………………………………………………………………………………………… …………………………………………………………………………………………………………………………………………… g. Ash-Shakur: …………………………………………………………………………………………………………………………………………… …………………………………………………………………………………………………………………………………………… h. Al-Adl: …………………………………………………………………………………………………………………………………………… -
Debating Torment of the Grave: an Optimality-Theoretic Account of (Inter) Textuality
International Journal of Linguistics ISSN 1948-5425 2011, Vol. 3, No. 1: E27 Debating Torment of the Grave: An Optimality-Theoretic Account of (Inter) Textuality Rasheed Saleem Al-Jarrah Language Center, Yarmouk University Irbid, Jordan Tel: 9-622-721-1111 (4177) E-mail: [email protected] Received: July 27, 2011 Accepted: September 19, 2011 doi:10.5296/ijl.v3i1.814 Abstract Influenced by the on-going discussion on textuality (Halliday and Hassan 1976, 1985, Hassan 1984; Sperber and Wilson 1986/1995) and shielded with the basic premises and conventional notations of some linguistic theory, namely Optimality Theory (Prince and Smolensky, 1993, McCarthy and Prince, 1993a, b), this study aims to present a new religious outlook of grave torment that depends mainly on ijtihad (re-interpretations of the scriptures). The main thrust of the argument is like this: grave torment (we believe) is never backed up by verses of the Holy Qur'an. This is not to present a view that conflicts with the previously established canon of belief, but to show two things: (1) the reported prophetic evidence about grave torment is violable; and (2) the often-cited Qur'anic evidence for grave punishment is misinterpreted. In order to do just that, some of the local and global intuitions invoked by some Qur'anic verse (commonly alluded to as evidence for grave torment) are brought to light. Key words: Grave torment, Grave punishment, Text analysis, Optimal solutions 1 www.macrothink.org/ijl International Journal of Linguistics ISSN 1948-5425 2011, Vol. 3, No. 1: E27 1. Background According to the most common understanding of Islam, the following excerpt from The Encyclopedia of Death and Dying, Entry: Islam(Note 1)summarizes the basic beliefs of mainstream Muslims about grave torment: … as Muslims believe that the deceased can hear and understand what is being said.