“Islam in Christ’s Eyes” A study of the origins of Islam and the Christian response by Wissam Youssif Lesson Eleven- “The Sacred Scriptures of Islam” part four Spring Quarter - 2018 I. Introduction A. Today we are completing our study of the three sacred documents that make up the Trilogy- the Quran, Sira (Muhammad’s biography) and Hadith (His Traditions). B. All Muslims accept the authority of the Quran, Sira and Hadith in their entirety. C. However, not all Muslims follow them literally. C.1. Those who do follow them word for word tend to be the more violent wing of the religion. C.2. Those who do not follow the Quran literally are those who do not practice the violent teachings of Islam that were written during Muhammad’s time in Medina. D. Last week we examined some of the contents of the Hadith which reveal Muhammad’s beheading of 600 Jews and the extreme violence against kafirs. D.1. The Hadith also reveals the execution of entire Arabic tribes who wanted to leave Islam after the death of Muhammad. D.2. And it also gives graphic details about rape, slavery and violence against women. E. Suppose you show all these hadiths to someone who says they are Muslim, what do you think their reaction will be? E.1. They will most likely say, “Well, some of those hadiths are not acceptable” meaning they are not true. E.2. If they do respond that way, they may be practicing, “taqiyya.” E.3. This is sacred deception and it is allowed in Islam to Muslims according to the Quran 3:28. E.4. Therefore, he or she has committed no sin if they do not tell you the truth when answering a question that may put Islam in a bad light. F. The hadiths we have quoted all come from the authoritative collections of Islam. F.1. When Bukhari made his collection, he threw out 99% of those he found. F.2. Those were the unsure ones. F.3. The 1% he included are 100% Islamic doctrine. G. The Hadith is the total collection of the authoritative traditions of Muhammad for all of Islam. H. As Christians, it is imperative that we know and remember these statistics that come from Islam’s own documents. I. This information will be the strongest evidence against this religion when discussing it with a Muslim. J. Badru Kateregga, an Islamic scholar said, “As Muslims, our knowledge of Islam would be incomplete and shaky if we did not study and follow the Hadith.” K. If a Muslim says he embraces the Hadith, we must be able to show him all that he is embracing. II. Review A. What is the Sira? The biography of Muhammad. B. What is the Hadith? It is the authoritative collection of events and sayings from the life of Muhammad and his closest companions. C. The Sira and the Hadith comprise the Sunna which is the basis for the pattern of life of all Muslims. D. One of the questions that we Christians have about Islam is: “Who are the violent members of this religion and who are the peaceful members of Islam?” E. How do we know who is who among Muslims? III. Sunnis Versus Shiites A. True or false: there are denominations within Islam just as there are denominations within the world of “Christianity?” yes B. There are two major groups of Muslims: Sunnis and Shiites. C. How were they created? D. After the death of Muhammad, a power struggle broke out as to who would lead the movement. D.1. The man who was chosen was Abu Bakr who was a Sunni which meant he followed the traditions of Muhammad but was not a blood relative. D.2. He was the first Caliph and was a cross between being a pope and a king of Islam. D.3. After the death of Abu Bakr, then Uthman was chosen to be the second Caliph of Islam. D.4. He was the one who compiled the Quran but he too was not a blood relative of Muhammad. E. Not everyone within the Islamic community was pleased with these choices for Caliphs. E.1. Many believed that the successors to Muhammad should be members of his family. E.2. This faction came to be known as the “Shiites.” E.3. Therefore, Muhammad’s cousin, Ali, became the fourth Caliph. E.4. This started a blood feud within Islam and continues to this day. E.5. Wars within Islam usually occur between Sunnis and Shiites. F. In 661 A.D., the Caliph Ali, a Shiite was assasinated and a Sunni assumed leadership of Islam. Ali’s Son, Hussein, continued to claim leadership but he too was killed by the Sunnis in 680 A.D. This was the final break between Sunnis and Shiites. G. Question: Every Muslim believes they are obligated to kill you kafirs. True or false? False H. Sunnis and Shiites disagree on how the Quran should be interpreted in the way they treat kafirs like you. H.1. Both Sunnis and Shiites believe in the same Quran. H.2. However, they disagree on whether they should fight the world until it is converted to Islam. I. The Sunnis take the Quran literally but the Shiites do not. I.1. Sunnis say, “Yes, we should fight all kafirs until they submit because the Quran is clear. And when the world is conquered, we will once again install a Caliph to rule the world like early Islam did. We follow the Quran of Medina.” I.2. The Sunnis follow the Quran literally. I.3. The Islamic State, the Taliban, Al-Qaeda, and most militant terror cells are comprised of Sunnis. I.4. As a group they are the “Wahhabis.” I.5. They fight against kafirs but they are also violent against Shiites. J. The Shiites do not take the Quran literally. J.1. They would say, “No. It is not for us to fight and convert the world to Islam.” J.2. They follow the Quran of Mecca. K. Guess which Islamic nations tend to be more peaceful? The Shiite nations. L. We must understand that not all Sunnis and not all Shiites are the same. L.1. Not all Sunnis are murderers of kafirs. L.2. Neither are all Shiites peaceful. L.3. Hezbollah is a Lebanese terrorist organization and they are Shiites. M. However, nearly all of radical Islam comes from the Sunnis because they take the Quran literally and focus on the Muhammad of Medina. M.1. 90% of Islam is Sunni. M.2. They believe they are the true followers of Muhammad. N. The more peace loving Muslims do not take the Quran literally where it says that kafirs must be killed. O. The hard truth is this: If a Muslim takes the Quran at face value, he will be violent towards kafirs or he will approve of those who are. P. However, if a Christian takes the Bible literally, it will teach him to turn the other cheek, do unto others, and do good to those who persecute you. Q. Do you take the Bible literally? R. Radical Islam wants to win the battle with a sword. S. Radical Christians want to win the battle with the Sword of the Spirit, which is the Word of God. Ephesians 6:17 T. Christ called us to pick a cross and follow Him. Not an assault rifle. U. Jesus conquered sin and death hanging from nails. This is the message the world needs to hear and experience. V. The love of Christ will conquer all. W. Why do Christians need to know all these things about Muslims and their doctrine? W.1. If we are going to reach them for Christ, we must be knowledgeable about Islamic doctrine. W.2. We must know their sacred writings and where the weaknesses are. IV. Conclusion A. What have you learned about the sacred Scriptures of Islam? B. First, the sacred Scriptures of Islam includes the Quran, the Hadith and Sira. C. Second, the Quran was written by just one man over 23 years and it has many, many contradictions. D. Third, the Quran was not compiled by Muhammad but rather by his followers many years after his death. D.1. The only place the Quran existed after the death of the prophet was in the memories of his disciples. D.2. His words were not recorded during his lifetime and later led to many variations in what Muslims claim to be the real Quran. D.3. When the Caliph Uthman discovered this, he tried to collect all versions that differed from his and burned them. E. Fourth, the Sa’na manuscript is a real problem for Islamic scholars. E.1. It is an ancient version of the Quran and it differs from the Uthman manuscript which is the basis for Islam’s holiest book. E.2. This destroys the claim of Muslims that the Quran remained unchanged since the Uthman manuscript was assembled. F. Fifth, we have learned that there are two versions of the Quran within the Quran. F.1. There is the Quran of Mecca which was peaceful towards other religions. F.2. There is also the Quran of Medina that instructed Muslims to persecute and kill all non-Muslims unless they converted to Islam. F.3. When confronted with these contradictions within their own holy book, Muslims say that they abrogate the Scriptures and always obey the one that was written last. F.4. The new Medina Quran abrogated the old Meccan Quran.
Legalised Pedigrees: Sayyids and Shiʽi Islam in Pakistan SIMON WOLFGANG FUCHS Abstract This article draws on a wide range of Shiʽi periodicals and monographs from the s until the pre- sent day to investigate debates on the status of Sayyids in Pakistan. I argue that the discussion by reform- ist and traditionalist Shiʽi scholars (ʽulama) and popular preachers has remained remarkably stable over this time period. Both ‘camps’ have avoided talking about any theological or miracle-working role of the Prophet’s kin. This phenomenon is remarkable, given the fact that Sayyids share their pedigree with the Shiʽi Imams, who are credited with superhuman qualities. Instead, Shiʽi reformists and traditionalists have discussed Sayyids predominantly as a specific legal category. They are merely entitled to a distinct treatment as far as their claims to charity, patterns of marriage, and deference in daily life is concerned. I hold that this reductionist and largely legalising reading of Sayyids has to do with the intense competition over religious authority in post-Partition Pakistan. For both traditionalist and reformist Shiʽi authors, ʽulama, and preachers, there was no room to acknowledge Sayyids as potential further competitors in their efforts to convince the Shiʽi public about the proper ‘orthodoxy’ of their specific views. Keywords: status of Sayyids; religious authority in post-Partition Pakistan; ahl al-bait; Shiʻi Islam Bashir Husain Najafi is an oddity. Today’s most prominent Pakistani Shiʽi scholar is counted among Najaf’s four leading Grand Ayatollahs.1 Yet, when he left Pakistan for Iraq in in order to pursue higher religious education, the deck was heavily stacked against him.
El islam soñado: la fe ahmadía. Dreamed Islam: the ahmadia faith. JOSÉ MARÍA ORTEGA SÁNCHEZ Abogado/ UNED jmchema1977@yahoo.es Recibido/aceptado: 14/05/2017/ 30/11/201 Cómo citar: ORTEGA SANCHEZ, José María. Journal of the Sociology and Theory of Religion (S.1), v. 6, p. 55-83, dec 2017. DOI: https://doi.org/10.24197/jstr.0.2017.55-83 Resumen: A pesar del escaso número de sus fieles, la fe ahmadía destaca por la presencia pública y apoyo político que logra en Occidente, ello se debe a algunas de sus características -como la defensa de la libertad religiosa o la firme condena del terrorismo- que hacen de esta secta islámica un islam soñado; este artículo investiga sus orígenes y mensaje, para saber hasta qué punto este islam soñado en realidad lo es. Palabras clave: islam; ahmadías; religiones; Occidente. Abstract: Despite the small number of its faithful, the Ahmadiyya faith stands out for the public presence and political support that it achieves in the West, this is due to some of its characteristics - such as the defense of religious freedom or the firm condemnation of terrorism - that make from this Islamic sect a dreamed Islam; This article investigates its origins and message, to know to what extent this Islam dreamed in reality is. Keywords: Islam; ahmadiyya; religions; Western Sumario: 1. Presentación. 2. Inicios. 3. El fundador. 4. La comunidad. 5. Expansión y exilio. 6. El islam soñado. 7. Conclusiones. 8. Bibliografía Summary: 1. Introduction. 2. Beginnings. 3. The founder. 4. The community. 5. Expansion and exile. 6. Dreamed Islam.
Islamic Regression, Jihadist Frustration and Takfirist Hyper
al Science tic & li P Celso, J Pol Sci Pub Aff 2016, 4:2 o u P b f l i o c DOI: 10.4172/2332-0761.1000200 l A a Journal of Political Sciences & f n f r a u i r o s J ISSN: 2332-0761 Public Affairs Short Communication Open Access Islamic Regression, Jihadist Frustration and Takfirist Hyper Violence Anthony N Celso* Department of Security Studies, Angelo State University, W Ave N, San Angelo, TX 76904, USA Introduction blessing and proudly await their anointment to walk in his shadow. This vision propels them exciting their imagination. Modern jihadism Islamic civilization’s regression after Europe’s Enlightenment has become more takfirist, violent, and sectarian. Frustrated by their contradicts Muslim religious prophesies. Sunna and hadith of the inability to seize power, jihadist strategies employ increasing brutality. Prophet’s reported words and actions imply Islamic conquest of the planet [1]. Islam’s early Mideast, North African, European and Central Jihadist violence also prompts intra-movement divisions. While Asian conquests and its advancements in arts, sciences, math and some extremists have recanted violence most intensified their savage philosophy reinforced these eschatological beliefs. Starting in the 17th tactics [7]. Jihadist takirism and brutality wage insurgencies against century Islamic civilization, however, stagnated. There are contrasting multiple enemies. Intra- jihadi conflict, moreover, invite more savage explanations for this loss of dynamism [2]. These debates frequently tactics to quell internal dissent. Historical and religious forces reinforce centered on the Ottoman Empire’s erosion. those jihadists advocating takfirist violence. Islam’s prophesied potential and its degenerative state furthermore unleash frustration Bernard Lewis argues Islam’s acculturation of external influences inviting more brutality.
The Islamic State (IS) and the Sudanese “Mahdiyyah”: a Comparative Analysis of Two Failed Apocalyptic Jihadist States
International Journal of Political Science (IJPS) Volume 4, Issue 1, 2018, PP 28-42 ISSN 2454-9452 http://dx.doi.org/10.20431/2454-9452.0401004 www.arcjournals.org The Islamic State (IS) and the Sudanese “Mahdiyyah”: A Comparative Analysis of Two Failed Apocalyptic Jihadist States Dr. Anthony Celso* Professor, Department of Security Studies and Criminal Justice at Angelo State University in San, Angelo Texas, USA *Corresponding Author: Dr. Anthony Celso, Professor, Department of Security Studies and Criminal Justice at Angelo State University in San, Angelo Texas, USA Abstract : This essay’s compares two millenarian jihadist state movements (the 21st century Islamic State and the 19th century Sudanese Mahdiyyah) and the security challenges they posed to the international order. It does so in three parts. First, it provides an overview of the apocalyptic component in Sunni Islam that guided these movements. Second, it assesses their leadership and ideology. Finally, it compares the defeat of the Mahdist state with the Islamic State’s caliphate’s collapse. Keyw ords: Jihad, Prophecy, Apocalyptic, Sectarianism and Terror 1. INTRODUCTION The Islamic State of Iraq (ISI) June 2014 formation of a transnational caliphate was an extraordinary development. Driven by a sectarian and apocalyptic ideology ISI‟s Iraqi-Syrian jihadist state presented significant regional and global security challenges. Badly damaged by Post 2006 US counter terror operations and a Sunni tribal uprising against ISI predecessor Al Qaeda in Iraq (AQI),the Islamic State of Iraq made a remarkable resurgence. After the 2011 US military withdraw, a Shia dominated government in Baghdad pursued polices repressing the Sunni minority.
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by UT Digital Repository Copyright by Joshua Charles Orme 2018 The Report Committee for Joshua Charles Orme Certifies that this is the approved version of the following Report: The Foundations of a Nation: Framing Pakistan from 1940-1971 through International Relations Theory and Postcolonialism APPROVED BY SUPERVISING COMMITTEE: Syed A Hyder, Supervisor Robert L Hutchings The Foundations of a Nation: Framing Pakistan from 1940-1971 through International Relations Theory and Postcolonialism by Joshua Charles Orme Report Presented to the Faculty of the Graduate School of The University of Texas at Austin in Partial Fulfillment of the Requirements for the Degrees of Master of Arts And Master of Global Policy Studies The University of Texas at Austin May 2018 Dedication For my parents, Ed and Sue, who through their courage and convictions laid the foundation for my interest in the world and ensured an enduring affection for the people, culture, and country of Pakistan. Acknowledgements I am very grateful for the support of my supervising committee in this project. I have had many opportunities to learn from both Dr. Syed Akbar Hyder and Dr. Robert Hutchings throughout my graduate program and their investment in my education has been a great encouragement. Dr. Hyder was incredibly gracious to join this project at a late point and continues to exemplify prioritizing student learning at all opportunities. Dr. Hutchings has shared a wealth of experience and knowledge throughout my work with him and I greatly appreciate his candid and constructive feedback on many topics.
Creating a New Medina: State Power, Islam, and the Quest for Pakistan in Late Colonial North India Venkat Dhulipala Frontmatter More Information
Cambridge University Press 978-1-316-61537-9 - Creating a New Medina: State Power, Islam, and the Quest for Pakistan in Late Colonial North India Venkat Dhulipala Frontmatter More information Creating a New Medina This book examines how the idea of Pakistan was articulated and debated in the public sphere and how popular enthusiasm was generated for its successful achievement, especially in the crucial province of U.P. (now Uttar Pradesh) in the last decade of British colonial rule in India. It argues that Pakistan was not simply a vague idea that serendipitously emerged as a nation-state, but was popularly imagined as a sovereign Islamic State, a new Medina, as some called it. In this regard, it was envisaged as the harbinger of Islam’s renewal and rise in the twentieth century, the new leader and protector of the global community of Muslims, and a worthy successor to the defunct Turkish Caliphate. The book specifically foregrounds the critical role played by Deobandi ulama in articulating this imagined national community with an awareness of Pakistan’s global historical significance. It demonstrates how theseulama collaborated with the Muslim League leadership and forged a new political vocabulary fusing ideas of Islamic nationhood and modern state. It, therefore, challenges three principal strands in India’s Partition historiography: scholarship on elite politics that largely sees Pakistan’s emergence as the result of breakdown of constitutional negotiations between the British government, the leaders of the Muslim League and the Indian National Congress; subaltern histories that argue that Pakistan was a vague but emotive religious symbol that found overwhelming popular support without an awareness of its meaning or implications; and finally narratives which argue that Jinnah led a secular nationalist movement to create Pakistan as a liberal democratic State.
UC Berkeley UC Berkeley Previously Published Works
UC Berkeley UC Berkeley Previously Published Works Title Feature Interview, Prof. Aihwa Ong, St. Anthony's International Review, February 2017 Permalink https://escholarship.org/uc/item/6mx0569p Author Ong, A Publication Date 2019-11-09 Peer reviewed eScholarship.org Powered by the California Digital Library University of California ST ANTONY’S INTERNATIONAL REVIEW Vol. 12. No. 2 A Journal of St Antony’s College Home, Displacement, and Belonging Feature Interview: Prof Aihwa Ong Umma and the Dilemma of Muslim Belonging in Modern South Asia Maidul Islam When the Nation is Under Threat: The Assyrian and Chaldean-American Diaspora and the Complicated Politics of Refugee Resettlement Erin E. Hughes Borders as Meeting Points: Neoliberal Practices, Migration Policies and Migrants’ Resistance in the Port/Border Area of Patras Marco Mogiani Displacement and Belonging: Musical Consumption and Production Among Malian Kel Tamasheq Refugees in Burkina Faso Giulia Gonzales (B)Ordering and the Politics of Belonging Antía Mato Bouzas Multiple Belongings in Refugee Resettlement: A Study of Bhutanese Refugees in the United Kingdom Nicole I. J. Hoellerer The False Obsolescence of European Integration Theory in the Study of North American Integration Iván Farías Pelcastre The Urbanization of Warfare: Historical Development and Contemporary Challenges for International Humanitarian Law Alvina Hoffman The Nation, Bureaucratic Functionality, and EU Institutions: Three Socialization Worlds of CSDP Actors Samuel B. H. Faure St Antony’s International Review Managing
Amber Abbas Narratives of Belonging in Template No Field Codes
Copyright by Amber Heather Abbas 2012 The Dissertation Committee for Amber Heather Abbas Certifies that this is the approved version of the following dissertation: Narratives of Belonging: Aligarh Muslim University and the Partitioning of South Asia Committee: Gail Minault, Supervisor Kamran Ali Philippa Levine Wm. Roger Louis Martha Norkunas Narratives of Belonging: Aligarh Muslim University and the Partitioning of South Asia by Amber Heather Abbas, B.A., M.A. Dissertation Presented to the Faculty of the Graduate School of The University of Texas at Austin in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy The University of Texas at Austin May 2012 Dedication For my many families, around the world, who made this possible. Acknowledgements First, I must extend my gratitude to the seventy-two individuals whose narratives form the foundation of this analysis. They and their families invited me—a veritable stranger in most cases—into their homes, offering tea, snacks and stories. The interviews often blossomed into rich conversation that provided the comfort of family. I am grateful for their hospitality and their stories. Without them, this project would not be. My own family has supported me every step of this journey with emotional support, funds, nourishment, and long conversations about triumphs and trials. My parents and sisters never stopped believing in this project. My nieces brought welcome distractions. The Warrens have made me one of them and our vacations together have been a highlight of the last many years. My extended family in Pakistan lived the experience of leaving Aligarh and settling in Pakistan, and I was driven by my desire to understand their experience.