QURAN 2.190: and Fight in the Way of Allah with Those Who Fight with You, and Do Not Exceed the Limits, Surely Allah Does Not Lo
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Inquiry Into the Status of the Human Right to Freedom of Religion Or Belief
Inquiry into the status of the Human Right to Freedom of Religion or Belief Submission: Inquiry into the status of the human right to freedom of religion or belief This purpose of this submission is to raise the committee’s awareness that Islam: - militates against “the enjoyment of freedom of religion or belief” - incites to “violations or abuses” of religious freedom - is antithetical and inimical to the “protection and promotion of freedom of religion or belief” Any inquiry into “the human right to freedom of religion or belief” which avoids examining arguably the largest global threat to those freedoms would be abdicating its responsibility to fully inform its stakeholders. Whether it is the nine Islamic countries in the top ten of the World Watch List of Christian Persecution(1), crucifix-wearing “Christians in Sydney fac(ing) growing persecution at the hands of Muslim gangs”(2) or the summary execution of those who blaspheme or apostatise(3), Islam, in practice and in doctrine, militates against “the human right to freedom of religion or belief”. The purpose of this submission is not to illustrate “the nature and extent of (Islamic) violations and abuses of this right” [which are well-documented elsewhere(4)] but to draw the committee’s attention to the Islamic doctrinal “causes of those violations or abuses”. An informed understanding of Islam is crucial to effectively addressing potential future conflicts between Islamic teachings which impact negatively on “freedom of religion or belief” and those Western freedoms we had almost come to take for granted, until Islam came along to remind us that they must be ever fought for. -
The Concept of God (Allah) in Islam Abdulkareem Ahmad Tijjani, Ph.D
INTERNATIONAL JOURNAL OF EDUCATIONAL BENCHMARK (IJEB), eISSN: Benchmark Journals 2489-0170pISSN:2489-4162 University of Uyo The Concept of God (Allah) in Islam Abdulkareem Ahmad Tijjani, Ph.D Department of Islamic Studies Federal College of Education, Kano Abstract Believing in God (Allah) is the Central focus of all religions. The concept of God of each religion provides the distinguishing difference between one religion and the other. In this paper, attempt is made to present the concept of God in Islam. The pillars of Islam, the articles of faith, and the confession of faith are succinctly presented. Its significance lies in identifying the conception and characteristics of God – Allah in Islam.These features differentiate Islamic monotheism from the doctrines of God in other religions. Keywords: Allah, Al-Tawhid, Articles of Faith, Al-Ghayb, the Kalimah Introduction The teachings of Islam could be categorized into two parts; the theoretical aspects which deal with the belief system of Islam, and the practical aspects which deal with the rituals such as prayer, zakat, fasting, jihad, etc. The theoretical aspects of Islam is the pivot around which the Islamic concept of God revolves. It centres on the belief in ‘al-Tawhid’ i.e. the oneness of Allah, and the articles of faith. The belief system of Islam is called usul-al- din. The word usul is the plural of asl which means a root or a principle. The practical aspects which is called ahkam, means, the ordinances and regulations of Islam. These aspects are referred to in the glorious Qur’an as Iman and Amal, i.e. -
Warfare in the Qur'an and in the Actions of The
Ozalp, M. (2008) “Peace and Military Engagement in the Qur’an and in the Action of the Prophet Muhammad”, in W. W. Emilsen & J. T. Squires (eds.) Validating Violence – Violating Faith: Religion, Scripture and Violence, Adelaide: ATF Press, pp. 111-126, ISBN 978-1-92069-189-9. Peace and military engagement in the Qur’an and in the actions of the Prophet Muhammad Global terrorism, suicide bombings and the identification of Muslims with terrorist activities have caused many to question the core teachings of Islam and the practices of the Prophet Muhammadpbuh.1 While a minority of Muslims respond in violence to what they perceive to be injustice done to them, other Muslims with extreme views seem to justify their violent actions with references to the Qur’an and the teachings of the Prophet Muhammadpbuh. Horrified by what they see in news coverage, many non-Muslims wonder about the peaceful nature of Islam. Some critics go even further to claim that ‘violence is in the nature of Islam’ as the Qur’an seems to allow and justify wars and killings and that the Prophet Muhammadpbuh engaged in warfare in his lifetime. There is a need to critically analyse claims of both camps and examine how the Qur’an refers to warfare and what actions the Prophet Muhammadpbuh took and behaviours he displayed in military engagement. Was violence and aggression part of the Prophet Muhammad’s plan to advance Islam or did he find himself and Muslims under attack from a hostile world having to fight for survival and in doing so followed a humane and ethical standard of warfare? I will attempt to explore the answer to this question by looking at the following four areas. -
Questions Answers 1 What Was the Famous Tribe in Mecca? Quraish 2
# Questions Answers 1 What was the famous tribe in Mecca? Quraish 2 Name the parents of Muhammad (s)? Abdullah and Amina 3 Who was Abdul Muttalib? The grandfather of Mohammad(s) 4 What day was Muhammad (s) born? 12th of Rabiul Awwal the year of elephants 5 Where was Muhammad (s) born? City of Mecca 6 How many brothers and sisters did Muhammad (s) Mohammad(s) had no have? siblings. He was the only child 7 Can you name any significant event before Abraha’s elephant army Muhammad (s) was born? 8 Who was the lady who nursed him and what tribe Haleema Sadiya tribe of did she belong to? Sa’ad bin Bakr of Hawazin 9 What important event took place with the nurse? Jibrael cleansed his heart with Zam Zam water 10 Who took care of Muhammad (s) when his Abu Talib, his uncle grandfather passed away? 11 At what age was Muhammad (s) when his mother He was six years old passed away? 12 Name the place where Amina passed away? Abwa located between Mecca and Madina 13 Who brought Muhammad (s) to Mecca? Ume-Aimen 14 What was Muhammad (s) age when his Eight years old grandfather passed away? 15 Which city did Mohammad(s) go for business? Sham (Syria) 16 What profession was Muhammad (s) involved in? business 17 When did Mohammad(s) father pass away? Before Mohammad(s) birth 18 Who was Muhammad (s) first wife? Khadija (r) 19 What was Muhammad (s) wife impressed by? His honesty 20 Who did Muhammad (s) marriage ceremony? Abu Talib 21 Name all the children the couple had? Zainab, Ruqaiya, Ume- Kulthoom, Fatima, Qasim and Abdullah 22 Who was the mother of Ibrahim -
Who Is “Allah”? by Rick Brown
Sharing the Message “with Courtesy and Respect” (I Peter 3:15) Who is “Allah”? by Rick Brown he rise of Islamist terrorism has outraged people across the world. Many Christians have directed their anger, not simply towards T militant Islamists, but towards Muslims in general and towards Islam in particular. (Most Muslims, on the other hand, direct their anger sensibly towards the Islamist terrorists themselves rather than against the whole Muslim community.) Much of the anger expressed in the West has taken the form of demonizing the Islamic religion, to the extent of accusing Muslims of worshiping a demon. A key element of this attack has been the claim of some that the name Allah refers to a demon or at least a pagan deity, notably the so-called “moon god.” Such claims have even been made by scholars who are reputable in their own fields but who are poorly acquainted with the Arabic language and Middle-Eastern history. The Kingdom of God, however, is never advanced by being untruthful, so this matter bears further investigation. Moon God? Those who claim that Allah is a pagan deity, most notably the moon god, often base their claims on the fact that a symbol of the crescent moon adorns the tops of many mosques and is widely used as a symbol of Islam. It is in fact true that before the coming of Islam many “gods” and idols were worshiped in the Middle East, but the name of the moon god was Sîn, not Allah, and he was not particularly popular in Arabia, the birthplace of Islam. -
Who Were the Daughters of Allah?
WHO WERE THE DAUGHTERS OF ALLAH? By DONNA RANDSALU B.A., University of British Columbia,1982. A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS in THE FACULTY OF GRADUATE STUDIES (RELIGIOUS STUDIES) We accept this thesis—as conforming to the required standard THE UNIVERSITY OF BRITISH COLUMBIA September 1988 © Donna Kristin Randsalu, 1988 V In presenting this thesis in partial fulfilment of the requirements for an advanced degree at the University of British Columbia, I agree that the Library shall make it freely available for reference and study. I further agree that permission for extensive copying of this thesis for scholarly purposes may be granted by the head of my department or by his or her representatives. It is understood that copying or publication of this thesis for financial gain shall not be allowed without my written permission. Department of £gLlfr/OU^ £TUO>eS> The University of British Columbia 1956 Main Mall Vancouver, Canada V6T 1Y3 Date Per- n} DE-6(3/81) ABSTRACT Who were the Daughters of Allah, the three Arabian goddesses mentioned in the Qur'an and venerated by the pagan Arabs prior to the rise of Islam, and who since have vanished into obscurity? Can we reconstruct information about these goddesses by reference to earlier goddesses of the Near East? It is our intention to explore this possibility through an examination of their predecessors in view of the links between the Fertile Crescent and the Arabian Peninsula. Moving back in time from the seventh century A.D. (Arabia) through the Hellenistic Period (Syro/Phoenicia 300 B.C.-A.D. -
The Masjid, Yesterday and Today Is a Branch Campus of Georgetown University, the Oldest Catholic and Jesuit University in America, Founded in 1789
Georgetown University School of Foreign Service in Qatar The Georgetown University School of Foreign Service in Qatar, opened in August 2005, The Masjid, Yesterday and Today is a branch campus of Georgetown University, the oldest Catholic and Jesuit university in America, founded in 1789. The program builds on Georgetown University’s long tradition Zakaryya Mohamed Abdel-Hady of educating future leaders for careers in the international arena through a liberal arts undergraduate program focused on international affairs. For more information about the School of Foreign Service in Qatar, please visit http://qatar.sfs.georgetown.edu. About the Author Zakaryya Mohamed Abdel-Hady is Associate Professor of Islamic Thought The Center for International and Regional Studies and Culture at the Department of Dawa and Islamic Culture at Qatar University. He obtained his Ph.D. in 1997 in Islamic Studies from the Established in 2005, the Center for International and Regional Studies at the University of Glasgow in Scotland. He worked as a Research Fellow at Georgetown University School of Foreign Service in Qatar is a premier research the University of Abertay Dundee, Scotland, and later he moved to the institute devoted to the academic study of regional and international issues through Middle East where he has worked in the UAE and Qatar. Abdel-Hady dialogue and exchange of ideas, research and scholarship, and engagement with has presented and published a number of books and articles in both Arabic national and international scholars, opinion makers, practitioners, and activists. and English, among them “Islam & Muslims in Scotland,” “‘Islamophobia’ ...A threat ...A challenge,” “Intellectual characteristics of the human being Guided by the principles of academic excellence, forward vision, and community as mentioned in the Quran,” “Rights and Responsibilities of Wife: Islamic engagement, the Center’s mission revolves around five principal goals: Teachings vs. -
00:00:07631 the Greatest Men of Islam
1 00:00:00,000 --> 00:00:01,000 - Untranslated subtitle - 2 00:00:02,590 --> 00:00:07,631 The Greatest Men of Islam (Abu Bakr as-Siddiq) Part 2 3 00:00:46,345 --> 00:00:53,939 The Greatest Men of Islam 4 00:00:58,459 --> 00:01:03,485 Abu Bakr as-Siddiq (May Allah be pleased with him) Part 2 5 00:01:12,090 --> 00:01:20,841 Abu Bakr as-Siddiq (May Allah be pleased with him) 6 00:01:20,987 --> 00:01:28,203 Cave of Thawr Muhammad (PBUH) Mashallah Tabarakallah. 7 00:01:29,982 --> 00:01:33,220 The Prophet Muhammad's (PBUH) Hijra 8 00:01:33,220 --> 00:01:36,726 from Mecca to Medina 9 00:01:36,726 --> 00:01:43,608 has changed Muslims lives radically. 10 00:01:43,608 --> 00:01:47,284 The Prophet (PBUH) and his companions started 11 00:01:47,284 --> 00:01:49,981 to establish a nation 12 00:01:49,981 --> 00:01:56,413 that will soon rule over the land 13 00:01:56,413 --> 00:02:00,612 and topple the great empires that dominated 14 00:02:00,612 --> 00:02:02,971 before the advent of Islam. 15 00:02:03,274 --> 00:02:05,412 Allah is the predominant. 16 00:02:05,861 --> 00:02:10,709 During the the lifetime of the Prophet's Muhammad in Medina, 17 00:02:10,709 --> 00:02:16,007 Abu Bakr as-Siddiq was proven day after day 18 00:02:16,007 --> 00:02:19,421 to be his Caliph for this new nation. -
Canaanite Religion As a Background for Patriarchal and Early Israelite Religion
Canaanite Religion as a Background for Patriarchal and Early Israelite Religion The Ras Shamra texts (site of ancient Ugarit) dating from 1500-1200 B.C.E.) provide important information about Canaanite religion. Ugarit is representative of a larger cultural continuum that included 2nd-1st millennium Syria-Palestine and formed the background for the formation of the tribes of Israel. These texts attest to aspects of Canaanite culture and mythology that the ancient Israelites alternately shared, adopted, modified and rejected. The Ugaritic gods and goddesses 1. El. Literally, "god" but also the personal name for the head of the Canaanite pantheon and council of the gods until overthrown by Baal. He is also called: King, Creator of All, Father of years, Kind, Compassionate. He is represented as a patriarchal god who dwells in a tent. EI appears throughout Semitic cultures as Allah (=El) in Arabic religion and EI/Elohim in the Hebrew Bible. 2. Baal. Literally "master" but also "husband." Son of the grain god Dagan, Baal was a storm god. By 1000 B.C.E. he had become the chief diety and head of the Canaanite pantheon. He is featured in a fertility myth in which he is killed by Mot, the god of death, and then restored to life (a Canaanite version of the myth of a dying and rising god that is linked to the cycle of nature and agriculture). Another story tells of a battle between Baal the storm god and the chaotic watery demon Yamm (reminiscent of the battle between Marduk and Tiamat in Mesopotamian myth and reflected in Israel's demythologized version of creation in which God's wind moves over the watery deep, and in God's parting the Reed Sea by a blast from his nostrils. -
Of the Khalifahs Who Took the Right Way
of the Khalifahs who took the right way Jalal ad-Din as-Suyuti AhleSunnah Library ( nmusba.wordpress.com ) The History of the Khalifahs who took the right way 3rd Revised edition a translation of the chapters on al-Khulafa' ar-Rashidun from Tarikh al-Khulafa' of Jalal ad-Din as-Suyuti Translated by Abdassamad Clarke Ta-Ha Publishers Ltd. Copyright © 1415/1995, Abdassamad Clarke. Published by: Ta-Ha Publishers Ltd. Unit 4, The Windsor Centre, Windsor Grove, London, SE27 9NT Website: www.taha.co.uk E-mail: [email protected] All rights reserved. No part of this publication may be reproduced, stored in any retrieval system, or transmitted in any form or by any means, electronic or otherwise, without written permission of the publishers. By: Jalal ad-Din as-Suyuti General Editor: Mr Afsar Siddiqui Translated, typeset and cover by: Abdassamad Clarke A catalogue record of this book is available from the British Library ISBN-13: 978 1 84200 097 7 (Paperback) ISBN-13: 978 1 84200 098 4 (Hardback) Printed and Bound by Mega Basim, Turkey Contents Preface to the First Edition xi Preface to the Second Edition xii Preface to the Third Edition xvi Abu Bakr as-Siddiq 1 His name and affectionate nickname 3 His birth and early life 6 Abu Bakr was the most abstinent of men in the Jahiliyyah 7 His description 8 His acceptance of Islam 8 His companionship and expeditions 11 His bravery and that he was the bravest of the Companions 13 His spending his wealth on the Messenger of Allah and that he was the most generous of the Companions 14 His knowledge and that he was the most knowledgeable of the Companions and the most intelligent of them 18 His memorisation of the Qur’an 22 That he was the most eminent of the Companions and the best of them 23 Section 26 Those ay at which have been revealed in praise of him or in affirmation of him or other matters concerning him 27 The hadith related on his merit coupled with cUmar, apart from what has already been mentioned 29 The hadith related on his merit alone apart from what has already been mentioned 33 lill I I IS It HIV OI< I III'. -
Author Biography
2 | The Months Ordained by Allah: Reviving the Islamic Calendar Author Biography Faraz Malik graduated from The Ohio State University and continued his studies abroad in Amman, Jordan, where he taught Arabic at the Qasid Arabic Institute and obtained diplomas in traditional Islamic Studies. He obtained a master’s degree in Islamic Studies from Hartford Seminary and is currently finishing the ʿĀlimiyyah Program at the Qalam Seminary. He also runs Arabic Daily, an online platform dedicated to teaching Arabic. Disclaimer: The views, opinions, findings, and conclusions expressed in these papers and articles are strictly those of the authors. Furthermore, Yaqeen does not endorse any of the personal views of the authors on any platform. Our team is diverse on all fronts, allowing for constant, enriching dialogue that helps us produce high-quality research. Copyright © 2021. Yaqeen Institute for Islamic Research 3 | The Months Ordained by Allah: Reviving the Islamic Calendar Abstract The Islamic (Hijrī) calendar is the standard measure of time in the Qur’an and Sunnah,1 and plays an integral role in the lives of Muslims. It is used for annual ritual worship such as paying the alms-tax (zakāh), fasting during the month of Ramadan, and performing the pilgrimage (ḥajj). While the Islamic calendar is actively used for religious purposes, its role as one of the cornerstones of Islamic identity has waned over time to the point that many Muslims are unaware of the current month, day, and year under the Hijrī system of dating. This paper aims to understand the historical development of the Hijrī calendar and to identify the factors that caused it to decline. -
Transitional Justice Under Shari'ah
Transitional Justice under Shari’ah Fahimeh Manjili Following the Arab Spring, the governments of Egypt and Tunisia implemented various transitional justice mechanisms, such as truth commissions, reparation programs and prosecutions, which sought to redress the mass human rights violations committed during the uprising. Islam is the predominant religion in both nations, with over seventy million followers in Egypt and close to ten million in Tunisia.1 Despite a plethora of research and guidance on transitional justice and post conflict reconstruction, scholars have largely ignored the issue in the context of Shari’ah. Understanding that Islam plays a pivotal role in law and politics in the Middle East, this paper will establish an Islamic legal basis for transitional justice by discussing prosecution, reparations and reconciliation measures under Shari’ah. This paper will place greater emphasis on the above measures because, “[t]he Prophet (peace-be-upon-him) said: If a relative of anyone is killed, or if he suffers khabl, which means a wound, he may choose one of three things: he may retaliate, or forgive, or receive compensation. But if he wishes a fourth, hold his hands.”2 In doing so, this paper will address the following issues: (1) What might the goals and objectives of an Islamic transitional justice institution? (2) What are the similarities and differences between the goals and objectives of an Islamic transitional justice institution and classical approaches to transitional justice? (3) What are the means and mechanisms, prescribed by Islam, through which states can achieve these objectives? 1 Top 50 Muslim Countries, RELIGION FACTS, http://www.religionfacts.com/islam/places/top_50.htm.