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Forgiveness and Repentance in Islam As-Salaam
Forgiveness and Repentance in Islam As-Salaam 'Alaykum wa Rahmatullaahi wa Barakaatuh. Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah It is said: “To err is human and to forgive is divine.” Islam speaks about two elements of forgiveness: a) God’s forgiveness; and b) Human forgiveness. We need both because we do wrong in our relations to God as well as in our relations to one another. There are many names of God given in the Qur’an. They are called “Most beautiful names” and they indicate many different and diverse attributes and qualities of God. Some of these names are related to His mercy and forgiveness. Let us look at some of these names: 1. Al-Ghafoor (The Most Forgiving): This name occurs in the Qur’an more than 70 times. There are other names from the same root, such as Ghafir and Ghaffar. The meaning of the Arabic word “ghafara” is to cover, to hide and from it comes the meaning “to excuse,” “to pardon,” “to remit” and “to forgive.” God does all these things. In the Qur’an, it is mentioned that God does not forgive the Shirk (without repentance) but He may forgive every other sin for whomsoever He wills (4:116). We must turn to God to seek His forgiveness. 2. Al-`Afuw (The Pardoner): This has another part of forgiveness. This name occurs in the Qur’an five times. Literally, the word ‘Afw means “to release,” “to heal,” “to restore,” “to remit.” Thus in relation to God, it means “to release us from the burden of punishment due to our sins and mistakes; to restore our honour after we have dishonoured ourselves by committing sins and making mistakes.” Sometimes in the Qur’an both names, Afuw and Ghafoor, come together. -
BOKO HARAM Emerging Threat to the U.S
112TH CONGRESS COMMITTEE " COMMITTEE PRINT ! 1st Session PRINT 112–B BOKO HARAM Emerging Threat to the U.S. Homeland SUBCOMMITTEE ON COUNTERTERRORISM AND INTELLIGENCE COMMITTEE ON HOMELAND SECURITY HOUSE OF REPRESENTATIVES December 2011 FIRST SESSION U.S. GOVERNMENT PRINTING OFFICE 71–725 PDF WASHINGTON : 2011 COMMITTEE ON HOMELAND SECURITY PETER T. KING, New York, Chairman LAMAR SMITH, Texas BENNIE G. THOMPSON, Mississippi DANIEL E. LUNGREN, California LORETTA SANCHEZ, California MIKE ROGERS, Alabama SHEILA JACKSON LEE, Texas MICHAEL T. MCCAUL, Texas HENRY CUELLAR, Texas GUS M. BILIRAKIS, Florida YVETTE D. CLARKE, New York PAUL C. BROUN, Georgia LAURA RICHARDSON, California CANDICE S. MILLER, Michigan DANNY K. DAVIS, Illinois TIM WALBERG, Michigan BRIAN HIGGINS, New York CHIP CRAVAACK, Minnesota JACKIE SPEIER, California JOE WALSH, Illinois CEDRIC L. RICHMOND, Louisiana PATRICK MEEHAN, Pennsylvania HANSEN CLARKE, Michigan BEN QUAYLE, Arizona WILLIAM R. KEATING, Massachusetts SCOTT RIGELL, Virginia KATHLEEN C. HOCHUL, New York BILLY LONG, Missouri VACANCY JEFF DUNCAN, South Carolina TOM MARINO, Pennsylvania BLAKE FARENTHOLD, Texas MO BROOKS, Alabama MICHAEL J. RUSSELL, Staff Director & Chief Counsel KERRY ANN WATKINS, Senior Policy Director MICHAEL S. TWINCHEK, Chief Clerk I. LANIER AVANT, Minority Staff Director (II) C O N T E N T S BOKO HARAM EMERGING THREAT TO THE U.S. HOMELAND I. Introduction .......................................................................................................... 1 II. Findings .............................................................................................................. -
1 of 6 the Muslim Action Forum Is an Assembly of Senior Muslim Scholars
The Muslim Action Forum is an assembly of senior Muslim scholars & major organisations in the UK working to deal with affronts to Global Civility. www.MuslimActionForum.com; [email protected] To the Right Honourable Prime Minister Boris Johnson, 10 Downing St, London, SW1A 2AA 28th day of March 2021 Dear Prime Minister, We the undersigned British Muslim citizens and scholars are writing to express our unequivocal condemnation of the depiction of the caricature of our Holy Prophet Muhammad peace be upon him, by the RE teacher at Batley Grammar School. It is inconceivable that such depiction in an RE lesson can be based on the notion of discussing ‘freedom of speech’ or even a critique of the personality of the Holy Prophet Muhammad peace be upon him. It was prima facie, based on the usual attempt of inciting hatred and Islamophobia whilst pushing forward extremist white supremacist ideology, which inevitably creates chaos and anarchy. The hallmark of any civilised society cannot be the freedom to abuse and provoke certain members of society. Current legal proscription of xenophobic, anti-Semitic, homophobic, and other language of incitement of violence, ensures that we all remain in the realm of civil society. Why is it then that hatred against Muslims and Islamophobia is so widely defended and accepted? Surely, in sowing such seeds of hatred, we only advance the vested agenda of a tiny minority of extremists on all sides, that seek to gain from any form of chaos and anarchy. Depicting the caricatures of the Holy Prophet Muhammad peace be upon him, will inevitably offend and provoke the feelings of 1.6 billion Muslims on this planet, and this cannot be unintentional or an act of a civilised member of society. -
The Concepts of Al-Halal and Al-Haram in the Arab-Muslim Culture: a Translational and Lexicographical Study
The concepts of al-halal and al-haram in the Arab-Muslim culture: a translational and lexicographical study NADER AL JALLAD University of Jordan 1. Introduction This paper1 aims at providing sufficient definitions of the concepts of al-Halal and al-Haram in the Arab-Muslim culture, illustrating how they are treated in some bilingual Arabic-English dictionaries since they often tend to be provided with inaccurate, lacking and sometimes simply incorrect definitions. Moreover, the paper investigates how these concepts are linguistically reflected through proverbs, collocations, frequent expressions, and connota- tions. These concepts are deeply rooted in the Arab-Muslim tradition and history, affecting the Arabs’ way of thinking and acting. Therefore, accurate definitions of these concepts may help understand the Arab-Muslim identity that is vaguely or poorly understood by non-speakers of Arabic. Furthermore, to non-speakers of Arabic, these notions are often misunderstood, inade- quately explained, and inaccurately translated into other languages. 2. Background and Methodology The present paper is in line with the theoretical framework, emphasizing the complex relationship between language and culture, illustrating the importance of investigating linguistic data to understand the Arab-Muslim vision of the world. Linguists like Boas, Sapir and Whorf have extensively studied the multifaceted relationship between language and culture. Other examples are Hoosain (1991), Lucy (1992), Gumperz y Levinson (1996), 1 This article is part of the linguistic-cultural research done by the research group HUM-422 of the Junta de Andalucía and the Research Group of Experimental and Typological Linguistics (HUM0422) of the Junta de Andalucía and the Project of Quality Research of the Junta de Andalucia P06-HUM-02199 Language Design 10 (2008: 77-86) 78 Nader al Jallad Luque Durán (2007, 2006a, 2006b), Pamies (2007, 2008) and Luque Nadal (2007, 2008). -
In Their Own Words: Voices of Jihad
THE ARTS This PDF document was made available from www.rand.org as CHILD POLICY a public service of the RAND Corporation. CIVIL JUSTICE EDUCATION Jump down to document ENERGY AND ENVIRONMENT 6 HEALTH AND HEALTH CARE INTERNATIONAL AFFAIRS The RAND Corporation is a nonprofit research NATIONAL SECURITY POPULATION AND AGING organization providing objective analysis and PUBLIC SAFETY effective solutions that address the challenges facing SCIENCE AND TECHNOLOGY the public and private sectors around the world. SUBSTANCE ABUSE TERRORISM AND HOMELAND SECURITY Support RAND TRANSPORTATION AND INFRASTRUCTURE Purchase this document WORKFORCE AND WORKPLACE Browse Books & Publications Make a charitable contribution For More Information Visit RAND at www.rand.org Learn more about the RAND Corporation View document details Limited Electronic Distribution Rights This document and trademark(s) contained herein are protected by law as indicated in a notice appearing later in this work. This electronic representation of RAND intellectual property is provided for non-commercial use only. Unauthorized posting of RAND PDFs to a non-RAND Web site is prohibited. RAND PDFs are protected under copyright law. Permission is required from RAND to reproduce, or reuse in another form, any of our research documents for commercial use. For information on reprint and linking permissions, please see RAND Permissions. This product is part of the RAND Corporation monograph series. RAND monographs present major research findings that address the challenges facing the public and private sectors. All RAND monographs undergo rigorous peer review to ensure high standards for research quality and objectivity. in their own words Voices of Jihad compilation and commentary David Aaron Approved for public release; distribution unlimited C O R P O R A T I O N This book results from the RAND Corporation's continuing program of self-initiated research. -
Sunni – Shi`A Relations and the Implications for Belgium and Europe
FEARING A ‘SHIITE OCTOPUS’ SUNNI – SHI`A RELATIONS AND THE IMPLICATIONS FOR BELGIUM AND EUROPE EGMONT PAPER 35 FEARING A ‘SHIITE OCTOPUS’ Sunni – Shi`a relations and the implications for Belgium and Europe JELLE PUELINGS January 2010 The Egmont Papers are published by Academia Press for Egmont – The Royal Institute for International Relations. Founded in 1947 by eminent Belgian political leaders, Egmont is an independent think-tank based in Brussels. Its interdisciplinary research is conducted in a spirit of total academic freedom. A platform of quality information, a forum for debate and analysis, a melting pot of ideas in the field of international politics, Egmont’s ambition – through its publications, seminars and recommendations – is to make a useful contribution to the decision- making process. *** President: Viscount Etienne DAVIGNON Director-General: Marc TRENTESEAU Series Editor: Prof. Dr. Sven BISCOP *** Egmont - The Royal Institute for International Relations Address Naamsestraat / Rue de Namur 69, 1000 Brussels, Belgium Phone 00-32-(0)2.223.41.14 Fax 00-32-(0)2.223.41.16 E-mail [email protected] Website: www.egmontinstitute.be © Academia Press Eekhout 2 9000 Gent Tel. 09/233 80 88 Fax 09/233 14 09 [email protected] www.academiapress.be J. Story-Scientia NV Wetenschappelijke Boekhandel Sint-Kwintensberg 87 B-9000 Gent Tel. 09/225 57 57 Fax 09/233 14 09 [email protected] www.story.be All authors write in a personal capacity. Lay-out: proxess.be ISBN 978 90 382 1538 9 D/2010/4804/17 U 1384 NUR1 754 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, recording or otherwise without the permission of the publishers. -
Preparing for Dr Patrick Graham on Contemporary Islamic Theology We Recommend the Following
Preparing for Dr Patrick Graham on Contemporary Islamic Theology we recommend the following. OPEN LETTER TO POPE BENEDICT XVI OCTOBER 4TH, 2006 WRITTEN AND SIGNED BY LEADING MUSLIM SCHOLARS AND LEADERS IN RESPONSE TO POPE BENEDICT XVI’S REMARKS ON ISLAM AT THE REGENSBURG LECTURE ON SEPTEMBER 12, 2006 In the Name of God, the Compassionate, the Merciful, And may Peace and Blessings be upon the Prophet Muhammad OPEN LETTER TO HIS HOLINESS POPE BENEDICT XVI In the Name of God, the Compassionate, the Merciful, Do not contend with people of the Book except in the fairest way . (The Holy Qur’an, al-Ankabuty 29:46). YOUR HOLINESS, WITH REGARDS TO YOUR LECTURE AT THE University of Regensburg in Germany on September 12th 2006, we thought it appropriate, in the spirit of open exchange, to address your use of a debate between the Emperor Manuel II Paleologus and a “learned Persian” as the starting point for a discourse on the relationship between reason and faith. While we applaud your efforts to oppose the dominance of positivism and materialism in human life, we must point out some errors in the way you mentioned Islam as a counterpoint to the proper use of reason, as well as some mistakes in the assertions you put forward in support of your argument. THERE IS NO COMPULSION IN RELIGION You mention that “according to the experts” the verse which begins, There is no compulsion in religion (al-Baqarah 2:256) is from the early period when the Prophet “was still powerless and under threat,” but this is incorrect. -
Boko Haram: a New Islamic State in Nigeria
JAMES A. BAKER III INSTITUTE FOR PUBLIC POLICY RICE UNIVERSITY BOKO HARAM: A NEW ISLAMIC STATE IN NIGERIA BY DAVID COOK, PH.D. BAKER INSTITUTE RICE FACULTY SCHOLAR JAMES A. BAKER III INSTITUTE FOR PUBLIC POLICY, ASSOCIATE PROFESSOR OF RELIGIOUS STUDIES DEPARTMENT OF RELIGION RICE UNIVERSITY DECEMBER 11, 2014 Boko Haram: A New Islamic State in Nigeria THIS PAPER WAS WRITTEN BY A RESEARCHER (OR RESEARCHERS) WHO PARTICIPATED IN A BAKER INSTITUTE RESEARCH PROJECT. WHEREVER FEASIBLE, PAPERS ARE REVIEWED BY OUTSIDE EXPERTS BEFORE THEY ARE RELEASED. HOWEVER, THE RESEARCH AND VIEWS EXPRESSED IN THIS PAPER ARE THOSE OF THE INDIVIDUAL RESEARCHER(S) AND DO NOT NECESSARILY REPRESENT THE VIEWS OF THE JAMES A. BAKER III INSTITUTE FOR PUBLIC POLICY. © 2014 BY THE JAMES A. BAKER III INSTITUTE FOR PUBLIC POLICY OF RICE UNIVERSITY THIS MATERIAL MAY BE QUOTED OR REPRODUCED WITHOUT PRIOR PERMISSION, PROVIDED APPROPRIATE CREDIT IS GIVEN TO THE AUTHOR AND THE JAMES A. BAKER III INSTITUTE FOR PUBLIC POLICY 2 Boko Haram: A New Islamic State in Nigeria Executive Summary1 Currently the Nigerian state is undergoing a civil war, with the protagonist being the Salafi-jihadi group popularly called Boko Haram. During the years since 2011, Boko Haram has morphed from being a local Salafi-jihadi group into a major player in West African radicalism. Its tactics have ranged from standard guerilla pin-prick attacks against governmental, military, and Christian targets, to sophisticated suicide attacks and mass slayings of target populations. During the period since July 2014, Boko Haram has clearly set the establishment of a physical Islamic state in Nigeria as its goal and has fought the Nigerian military to a draw. -
Islam and Politics
Islam and Politics Renewal and Resistance in the Muslim World Amit Pandya Ellen Laipson Editors Copyright © 2009 The Henry L. Stimson Center ISBN: 978-0-9821935-1-8 Cover photos: Father and son reading the Koran, Indonesia © 1996 Lindsay Hebberd/ Corbis; India elections © 2004 Amit Bhargava/Corbis Cover design by Free Range Studios Book design/layout by Nita Congress All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means without prior written consent from The Henry L. Stimson Center. The Henry L. Stimson Center 1111 19th Street, NW, 12th Floor Washington, DC 20036 Telephone: 202.223.5956 Fax: 202.238.9604 www.stimson.org Madrassas in Pakistan: Role and Emerging Trends Khalid Rahman eligion has always played an important role in shaping South Asian Muslim society Rand politics. A strong education system was brought by Muslims when they first arrived to the region, helping embed religion into almost all aspects of public and private life. Madrassas (religious educational institutes) were the center of these educational activi- ties and provided guidance not only for religious matters, but for worldly affairs. Students studied science, medical and engineering courses, algebra, geometry, logic, and philosophy alongside fiqh (Islamic jurisprudence) and Arabic and Persian grammar. The broad and practical nature of the syllabi enabled the students of madrassas to be good doctors, engi- neers, architects, teachers, and statesmen.[1] However, with the advent of British rule in 1857, madrassas began to lose their influence. The British built new schools to train people in administrative affairs and divided the system of education into two separate domains: religious and secular, traditional and modern, old and new. -
Muhaddis-E-Azam-E-Hind.Pdf
MUHADDITH AL A’ZAM AL HIND Life & Works of Muhaddith al A'zam Sayyid Muhammad Ashrafi Jilani Kichochavi Muhaddith al A’zam Makhdum al Millat Sayyid Muhammad Muhaddith Ashrafi Jilani Kichochavi {1311 – 1381 A.H / 1894 – 1961 C.E} Muhaddith al A’zam, Makhdum al Millat, Siraj al Hind, Rayis al Mufassirin, Imam al Manazirin Sayyid Muhammad Muhaddith Ashrafi Jilani bin Rayis ul Hukama Sayyid Nazar Ashraf Ashrafi Jilani was born on the 15th of Dhil Qadah, Wednesday in the year 1311 A.H/ 1894 C.E at Jais, Rae Bareily in the north Indian state of Uttar Pradesh. His father was a renowned Sufi and Persian poet and an excellent Physician whose authority was well known and respected among the elite of his field. His Teachers Muhaddith al A’zam had the privilege of studying under the five great Sunni Hadith stalwarts of India such as Shaykh Lutfullah Aligarhi, who prefixed the word ‘Allama’ before the name of Muhaddith al A’zam in the ‘Sanad’ {Certificate of Graduation}, Shaykh ul Muhaddithin Wasi Ahmad Muhaddith Naqshbandi Surati, Bahr ul Ulum Mufti Abdul Bari Farangi Mahali, Mujaddid al A’zam Imam Ahmad Raza Khan Muhaddith Quadri Bareilvi and Shaykh Muti’y ur Rasul Muhammad Abdul Muqtadar Usmani Quadri Badayuni. The Title of Muhaddith al A’zam It was the peerless Muhaddith and teacher of Muhaddith al A’zam Shaykh Muti’y ur Rasul Badayuni who gave the title of ‘Muhaddith al A’zam’ to him at the young age of 17 years at Badayun along with a special ‘Sanad’ of Hadith which indicates Muhaddith al A’zam’s extraordinary Knowledge and calibre. -
The Islamic Caliphate: a Controversial Consensus
The Islamic Caliphate: A Controversial Consensus Ofir Winter The institution of the caliphate is nearly as old as Islam itself. Its roots lie in the days following the death of Muhammad in 632, when the Muslims convened and chose a “caliph” (literally “successor” or “deputy”). While the Shiites recognize ʿAli b. Abi Talib as the sole legitimate heir of the prophet, the Sunnis recognize the first four “rightly guided” caliphs (al-Khulafa al-Rashidun), as well as the principal caliphates that succeeded them – the Umayyad, Abbasid, Mamluk, and Ottoman. The caliphate ruled the Sunni Muslim world for nearly 1,300 years, enjoying relative hegemony until its abolition in 1924 by Kemal Ataturk, the founder of modern Turkey. Although Sunni commentators have defined the essence of the caliphate differently in different periods, they tend to agree that the caliphate was founded for the purpose of managing Muslim affairs in accordance with the laws of God and organizing the lives of their people according to the principles of Islamic religious law.1 In practice, the caliphate has experienced highs and lows over the course of its history. In some periods, it exerted authority over political, administrative, financial, legal, and military affairs; in others, it was reduced to the symbolic and spiritual realm, such as leading mass prayers, much in the manner of the modern Catholic papacy.2 The Islamic State’s 2014 announcement on the renewal of the caliphate showed that the institution is not only a governmental-religious institution of the past, but also a living and breathing ideal that excites the imagination of present day Muslims. -
Obstacles to Repentance
2 | Repentance in Islam: The Interdependence of Spirituality & Practice Author Biography Roohi Tahir has a BS with honors in Computer Engineering from Boston University, is a graduate of the BMAIS higher Bridge to Masters diploma, and is currently pursuing a Masters degree in Islamic Studies from the Islamic Online University. She is also the Founder and instructor of Nourish Your Soul, a platform for Islamic education. 3 | Repentance in Islam: The Interdependence of Spirituality & Practice Abstract While the general notion of repentance may be familiar to most, the Islamic concept of repentance is far less familiar and is often the subject of misconceptions and doubt. Repentance plays a central role in Islam and is comprehensive in nature. Deeply rooted within the belief system, it manifests in multiple dimensions—as the core of Islamic theology (aqeedah), as a subject of jurisprudence or rulings (fiqh), and ultimately in practice as an act of worship (‘ibadah). Equally important are the spiritual and self-purification (tazkiyah) aspects of repentance which reside in the heart. This paper specifically addresses how to repent, with a focus on two key dimensions of repentance (tawba)—the spiritual and the practical. It describes the necessary steps to tawba, its many benefits, and a number of commonly faced obstacles. The paper discusses the symbiotic relationship between the spiritual and practical components. It further emphasizes the holistic nature and distinct features of tawba as a source of optimism for every sinner and believer alike, and as a way of life, necessary for success in this world and in the Hereafter. Introduction In order to appreciate the central role of tawba (repentance in Islam) and its powerful impact on society as a whole, we need look no further than the who personified Islam ﷺ methodology and teachings of the Prophet Muhammad was guided ﷺ to a level of excellence we strive to emulate.