Key Words for Today's Lesson – Can You Match Them?
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Ihyaail Mayyit Be Fazail-E-Ahle Bayt
Imam Suyuti's ‘Ihya-Il Mayyit Be Fazaile Ahlul Bayt’ The Dead Become Alive By Grace of the Holy Five A Brief Introduction to the Author and his Book Qady Iyad relates that the Messenger of God, peace and blessings be upon him, said, “Recognition of the family of Muhammad is freedom from the Fire. Love of the family of Muhammad is crossing over the Sirat. Friendship for the family of Muhammad is safety from the Fire”. Jalaluddin Abdul Rahman Suyuti was born at Cairo and died there in 910 A.H. He travelled to various places in search of knowledge and visited Egypt, Syria, Hejaz, Yemen, India and Africa. His fields of specialization were, the exegesis of the Holy Quran, Traditions, Jurisprudence and Arabic Grammar. At the age of forty years he withdrew from public life and spent all his time writing, compiling and translating books. At the time of his death he had completed nearly 600 books on a range of subjects, including poetry. He was one of the greatest scholars of his time in Cairo, and a well-known figure among his contemporaries. In his own home-town in the district of Isyut he was considered by the people to be a holy personality having miraculous powers. He was a follower of the Shadhali Tariqa (Sufi Order) and a graduate of Al Azhar, the world’s oldest university and Sunni Islam’s foremost seat of learning. The following work of his is most definitely a most precious work and the study of it and its contents a must for all lovers of the Prophet (peace and blessings be upon him and his family). -
Beginners Guides to the Religions and Beliefs Islam
Beginners guides to the religions and beliefs Islam Teachers need subject knowledge to teach RE well. There is no substitute for this, and it is part of our professional responsibility. Any RE subject leader might use this set of support materials to help class teachers who are not expert in a religion they are going to teach. The guides to each religion here are very brief – just four or five pages usually, and carefully focused on what a teacher need to be reminded about. They are in danger of being trite or superficial, but perhaps are better than nothing. There is on every religion a wide introductory literature, and all teachers of RE will do their work better if they improve their knowledge by wider reading than is offered here. But perhaps it is worth giving these starting points to busy teachers. Note that no primary teacher needs to know about 6 religions – if you teach one year group, then two or three religions will be part of the syllabus for that year. In general terms, the following guidance points apply to teaching about any religion: 1. Respect. Speak with respect about the faith: any religion with tens of millions of followers is being studied because the people within the faith deserve our respect. 2. Diversity. Talk about ‘some / many /most’ believers, but not about ‘All believers’. Diversity is part of every religion. 3. Neutrality. Leave ‘insider language’ to insiders. A Sikh visitor can say ‘We believe...’ but teachers will do best to say ‘Many Sikhs believe’ or ‘many Christians believe...’ 4. -
The Song Elite's Obsession with Death, the Underworld, and Salvation
BIBLID 0254-4466(2002)20:1 pp. 399-440 漢學研究第 20 卷第 1 期(民國 91 年 6 月) Visualizing the Afterlife: The Song Elite’s Obsession with Death, the Underworld, and Salvation Hsien-huei Liao* Abstract This study explores the Song elite’s obsession with the afterlife and its impact on their daily lives. Through examining the ways they perceived the relations between the living and the dead, the fate of their own afterlives, and the functional roles of religious specialists, this study demonstrates that the prevailing ideas about death and the afterlife infiltrated the minds of many of the educated, deeply affecting their daily practices. While affected by contem- porary belief in the underworld and the power of the dead, the Song elite also played an important role in the formation and proliferation of those ideas through their piety and practices. Still, implicit divergences of perceptions and practices between the elite and the populace remained abiding features under- neath their universally shared beliefs. To explore the Song elite’s interactions with popular belief in the underworld, several questions are discussed, such as how and why the folk belief in the afterlife were accepted and incorporated into the elite’s own practices, and how their practices corresponded to, dif- fered from, or reinforced folk beliefs. An examination of the social, cultural, * Hsien-huei Liao is a research associate in the Department of East Asian Languages and Civilizations at Harvard University, U.S.A. 399 400 漢學研究第20卷第1期 and political impact on their conceptualization of the afterlife within the broad historical context of the Song is key to understand their beliefs and practices concerning the underworld. -
Hadith and Its Principles in the Early Days of Islam
HADITH AND ITS PRINCIPLES IN THE EARLY DAYS OF ISLAM A CRITICAL STUDY OF A WESTERN APPROACH FATHIDDIN BEYANOUNI DEPARTMENT OF ARABIC AND ISLAMIC STUDIES UNIVERSITY OF GLASGOW Thesis submitted for the degree of Ph.D. in the Faculty of Arts at the University of Glasgow 1994. © Fathiddin Beyanouni, 1994. ProQuest Number: 11007846 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 11007846 Published by ProQuest LLC(2018). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 M t&e name of &Jla&, Most ©racious, Most iKlercifuI “go take to&at tfje iHessenaer aikes you, an& refrain from to&at tie pro&tfuts you. &nO fear gJtati: for aft is strict in ftunis&ment”. ©Ut. It*. 7. CONTENTS Acknowledgements ......................................................................................................4 Abbreviations................................................................................................................ 5 Key to transliteration....................................................................6 A bstract............................................................................................................................7 -
The Fall of Satan in the Thought of St. Ephrem and John Milton
Hugoye: Journal of Syriac Studies, Vol. 3.1, 3–27 © 2000 [2010] by Beth Mardutho: The Syriac Institute and Gorgias Press THE FALL OF SATAN IN THE THOUGHT OF ST. EPHREM AND JOHN MILTON GARY A. ANDERSON HARVARD DIVINITY SCHOOL CAMBRIDGE, MA USA ABSTRACT In the Life of Adam and Eve, Satan “the first-born” refused to venerate Adam, the “latter-born.” Later writers had difficulty with the tale because it granted Adam honors that were proper to Christ (Philippians 2:10, “at the name of Jesus, every knee should bend.”) The tale of Satan’s fall was then altered to reflect this Christological sensibility. Milton created a story of Christ’s elevation prior to the creation of man. Ephrem, on the other hand, moved the story to Holy Saturday. In Hades, Death acknowledged Christ as the true first- born whereas Satan rejected any such acclamation. [1] For some time I have pondered the problem of Satan’s fall in early Jewish and Christian sources. My point of origin has been the justly famous account found in the Life of Adam and Eve (hereafter: Life).1 1 See G. Anderson, “The Exaltation of Adam and the Fall of Satan,” Journal of Jewish Thought and Philosophy, 6 (1997): 105–34. 3 4 Gary A. Anderson I say justly famous because the Life itself existed in six versions- Greek, Latin, Armenian, Georgian, Slavonic, and Coptic (now extant only in fragments)-yet the tradition that the Life drew on is present in numerous other documents from Late Antiquity.2 And one should mention its surprising prominence in Islam-the story was told and retold some seven times in the Koran and was subsequently subject to further elaboration among Muslim exegetes and storytellers.3 My purpose in this essay is to carry forward work I have already done on this text to the figures of St. -
Rituals and Sacraments
Rituals and Sacraments Rituals, Sacraments (Christian View) By Dr. Thomas Fisch Christians, like their Islamic brothers and sisters, pray to God regularly. Much like Islam, the most important Christian prayer is praise and thanksgiving given to God. Christians pray morning and evening, either alone or with others, and at meals. But among the most important Christian prayers are the community ritual celebrations known as "The Sacraments" [from Latin, meaning "signs"]. Christians also celebrate seasons and festival days [see Feasts and Seasons]. Christians believe that Jesus of Nazareth, who taught throughout Galilee and Judea and who died on a cross, was raised from the dead by God in order to reveal the full extent of God's love for all human beings. Jesus reveals God's saving love through the Christian Scriptures (the New Testament) and through the community of those who believe in him, "the Church," whose lives and whose love for their fellow human beings are meant to be witnesses and signs of the fullness of God's love. Within the community of the Christian Church these important ritual celebrations of worship, the sacraments, take place. Their purpose is to build up the Christian community, and each individual Christian within it, in a way that will make the Church as a whole and all Christians more and more powerful and effective witnesses and heralds of God's love for all people and of God's desire to give everlasting life to all human beings. Each of the sacraments is fundamentally an action of worship and prayer. Ideally, each is celebrated in a community ritual prayer-action in which everyone present participates in worshipping God. -
Review of Religions Centenary Message from Hadhrat Khalifatul Masih IV
Contents November 2002, Vol.97, No.11 Centenary Message from Hadhrat Ameerul Momineen . 2 Editorial – Mansoor Shah . 3 Review of Religions: A 100 Year History of the Magazine . 7 A yearning to propogate the truth on an interntional scale. 7 Revelation concerning a great revolution in western countries . 8 A magazine for Europe and America . 9 The decision to publish the Review of Religions . 11 Ciculation of the magazine . 14 A unique sign of the holy spirit and spiritual guidance of the Messiah of the age. 14 Promised Messiah’s(as) moving message to the faithful members of the Community . 15 The First Golden Phase: January 1902-May 1908. 19 The Second Phase; May 1908-March 1914 . 28 Third Phase: March 1914-1947 . 32 The Fourth Phase: December 1951-November 1965. 46 The Fifth Phase: November 1965- June 1982 . 48 The Sixth Phase: June 1982-2002 . 48 Management and Board of Editors. 52 The Revolutionary articles by Hadhrat Mirza Tahir Ahmad. 56 Bright Future. 58 Unity v. Trinity – part II - The Divinity of Jesus (as) considered with reference to the extent of his mission - Hadhrat Mirza Ghulam Ahmad (as) . 60 Chief Editor and Manager Chairman of the Management Board Mansoor Ahmed Shah Naseer Ahmad Qamar Basit Ahmad. Bockarie Tommy Kallon Special contributors: All correspondence should Daud Mahmood Khan Amatul-Hadi Ahmad be forwarded directly to: Farina Qureshi Fareed Ahmad The Editor Fazal Ahmad Proof-reader: Review of Religions Shaukia Mir Fauzia Bajwa The London Mosque Mansoor Saqi Design and layout: 16 Gressenhall Road Mahmood Hanif Tanveer Khokhar London, SW18 5QL Mansoora Hyder-Muneeb United Kingdom Navida Shahid Publisher: Al Shirkatul Islamiyyah © Islamic Publications, 2002 Sarah Waseem ISSN No: 0034-6721 Saleem Ahmad Malik Distribution: Tanveer Khokhar Muhammad Hanif Views expressed in this publication are not necessarily the opinions of the Ahmadiyya Muslim Community. -
Death and the Afterlife in Homer
Death and the Afterlife in Homer Death and what happens after death are universal concerns for humanity; around the world different cultures and religions contemplate our existence, and try to make sense of both our place in the world and our deaths. Although we no longer (for the most part) follow the religious beliefs of the ancient Greeks and Romans, their exploration of mortality and the afterlife can nonetheless be emotionally powerful and meaningful for us. In what follows, we will consider the presentation of death and the afterlife in some of the earliest Greek literature, Homer’s Iliad and Odyssey. The most common name for the underworld was Hades, a personified god and brother of Zeus, but also a place to which the souls of departed mortals go. Hades is in fact far more commonly mentioned as the underworld than as a personified god in Greek literature, although we do see him as an actual character in some myths, most famously in the story of the abduction of Persesphone by Hades, a tale told in the Homeric Hymn to Demeter. In post-classical times, the term Hades was adopted by Christian authors, including the early Church Fathers, Dante and Milton, to refer to the Christian concept of Hell. The term used is the same, but it is important to distinguish between the Christian conception of Hell and Hades. For Christians, Hell is a place to which the souls of the wicked descend after death, whereas the souls of the good are taken to Heaven to be with God. The ancient Greek concept is extremely different. -
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. -
St. Michael the Archangel Defends Us PRAYER BOARD ACTIVITY
SEPTEMBER Activity 6 St. Michael the Archangel Defends Us PRAYER BOARD ACTIVITY Age level: All ages Recommended time: 10 minutes What you need: St. Michael the Archangel Defends Us (page 158 in the students' activity book), SophiaOnline.org/StMichaeltheArchangel (optional), colored pencils and/or markers, and scissors Activity A. Explain to your students that we have been learning that the Devil and his fallen angels tempt us to sin. We can pray a special, very powerful prayer to St. Michael to help us combat these evil spirits. St. Michael is not a saint, but an archangel. The archangels are leaders of the other angels. According to both Scripture and Catholic Tradition, St. Michael is the leader of the army of God. He is often shown in paintings and iconography in a scene from the book of Revelation, where he and his angels battle the dragon. He is the patron of soldiers, policemen, and doctors. B. Have your students turn to St. Michael the Archangel Defends Us (page 158 in the students' activity book) and pray together the prayer to St. Michael the Archangel. You may wish to play a sung version of the prayer, which you can find at SophiaOnline.org/StMichaeltheArchangel. C. Finally, have your students color in the St. Michael shield and attach it to their prayer boards. © SOPHIA INSTITUTE PRESS St. Michael the Archangel Defends Us St. Michael the Archangel protects us against danger and the Devil. He is our defense and our shield and the Church has given us a special prayer so that we can ask him for help. -
The Chaplet of St. Michael
The Chaplet of St. Michael O God, come to my assistance. O Lord, make haste to help me. Glory be to the Father, etc. 1. By the intercession of St. Michael and the celestial Choir of Seraphim may the Lord make us worthy to burn with the fire of perfect charity. Amen. Our Father and three Hail Marys 2. By the intercession of St. Michael and the celestial Choir of Cherubim may the Lord grant us the grace to leave the ways of sin and run in the paths of Christian perfection. Amen. Our Father and three Hail Marys 3. By the intercession of St. Michael and the celestial Choir of Thrones may the Lord infuse into our hearts a true and sincere spirit of humility. Amen. Our Father and three Hail Marys 4. By the intercession of St. Michael and the celestial Choir of Dominations may the Lord give us grace to govern our senses and overcome any unruly passions. Amen. Our Father and three Hail Marys 5. By the intercession of St. Michael and the celestial Choir of Virtues may the Lord preserve us from evil and falling into temptation. Amen. Our Father and three Hail Marys 6. By the intercession of St. Michael and the celestial Choir of Powers may the Lord protect our souls against the snares and temptations of the devil. Amen. Our Father and three Hail Marys 7. By the intercession of St. Michael and the celestial Choir of Principalities may God fill our souls with a true spirit of obedience. Amen. Our Father and three Hail Marys 8. -
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.