A Grounded Theory Study of the Prophet Muhammad's Leadership
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Weekend Islamic Schools: Are They Preparing Children for Life Ahead?
Weekend Islamic Schools: Are They Preparing Children for Life Ahead? n July 25, 2017, the Institute for Social Policy and Understanding (ISPU) hosted a one-day convening in partnership with the John O Templeton Foundation (JTF) to identify the needs, opportunities, and challenges for weekend Islamic schools as they relate to character development in students between the ages of 6 and 18. Islamic Weekend Schools: Are They Preparing Children for Life Ahead? 1 Conference Team Host and Co-Convener Institute for Social Policy and Understanding The Institute for Social Policy and Understanding (ISPU) is a nonprofit research and education organization. ISPU conducts objective, solution-seeking research that empowers American Muslims to develop their community and fully contribute to democracy and pluralism in the United States. Since 2002, ISPU has been at the forefront of discovering trends and opportunities that impact the American Muslim community. ISPU’s research aims to educate the general public and enable community change agents, the media, and policymakers to make evidence-based decisions. In addition to building in-house capacity, ISPU has assembled leading experts across multiple disciplines, building a solid reputation as a trusted source for information for and about American Muslims. Co-Convener and Funder ISPU would like to acknowledge our generous co-convener and funder whose contribution made this report possible, the John Templeton Foundation (JTF). The John Templeton Foundation serves as a philanthropic catalyst for discoveries relating to the deepest and most perplexing questions facing humankind. JTF supports research on subjects ranging from complexity, evolution, and emergence to creativity, forgiveness, and free will. -
Islamic Government
GOVERNANCE OF THE JURIST ( Velayat-e Faqeeh ) ISLAMIC GOVERNMENT IMĀM KHOMEINI Publisher: The Institute for Compilation and Publication of Imam Khomeini’s Works (International Affairs Division) Translator and Annotator: Hamid Algar Proofread and typeset by: Mansoor L. Limba Address: P.O. Box 19575 / 614, Tehran, Islamic Republic of Iran 1 Table of Contents FOREWORD 3 ISLAMIC GOVERNMENT 1. Introduction 7 2. The Necessity for Islamic Government 18 3. The Form of Islamic Government 29 4. Program for the Establishment of an Islamic Government 78 2 FOREWORD In the name of God, the Compassionate, the Merciful All praise be to God; there is neither might nor strength but from God, the Exalted, the Sublime. May peace and blessings be upon the Messenger of God, Muhammad, the Seal of the Prophets, and his purified progeny. The present book, Governance of the Jurist, including relevant footnotes and explanations, is the compendium of thirteen speeches of His Eminence Imām Khomeini delivered during his stay in Najaf from January 21 to February 8, 1970. Now, this book is presented to the knowledgeable researchers and those ardent of the works of Imām Khomeini. These speeches had been reproduced and disseminated then in various forms as lessons and instruction materials. Later, in autumn of 1970 the texts of the speeches were edited and prepared for printing. Following the approval of Imām Khomeini, it was printed in Beirut (Lebanon) by Imām Khomeini’s friends, then secretly sent to Iran, while copies of which were simultaneously sent to the revolutionary Muslims in Europe, United States, Pakistan, and Afghanistan. In 1977, before the victory of the Islamic Revolution, the book was published in Iran entitled, A Letter from Imām Mūsāwi Kāshif al-Ghitā and Jihād-i Akbar as its supplement. -
1 TRS 152 Islam: Beliefs and Practices Fall 2014 MWF 8:00 Am
1 TRS 152 Islam: Beliefs and Practices Fall 2014 MWF 8:00 am – 9:05 am, Dante 113. Instructor: Ali Ataie, MA, PhD student, GTU. Office hours: Wednesdays 9:1511:15am (Galileo 207D) [email protected] Course Description: The purpose of this course is to introduce undergraduate students to the basic tenets of the Islamic faith tradition. We will read and discuss the biography (sirah) of the Prophet Muhammad according to the earliest historical sources as well as analyze various sciences (‘ulum) of the Qur’an and hadith (prophetic traditions), and how these two primary Islamic sources influenced the codification of Islamic law (shari’a), creedal literature (‘aqidah), and Islamic mysticism (Sufism [tasawwuf]). We will also examine the intellectual contributions of classical and contemporary Muslim theologians, philosophers, mystics, and metaphysicians as well as examine both the history and work of the Western Academy’s critical engagement with Islam. This course will explore the fundamental religious beliefs held by Muslims for over 1400 years by covering the three dimensions of Islam as outlined in the famous hadith of Gabriel: practice (Islam), faith (Iman), and spirituality (Ihsan). In addition, we will look at various contemporary understandings and manifestations of the global phenomenon of Islam and how these understandings are shaped by various historical, societal, literary, and cultural factors. Course Objectives: 1. To inform and educate future religious, academic, and community leaders about the normative understandings of traditional Islam by Muslim scholars of the past and present as well as analyze critical responses to those understandings by scholars of Western Academy. -
The Prophet, the Qur'an, and Islamic Ethics Conclusion
Conclusion The Prophet, the Qur’an, and Islamic Ethics Rudolph Ware Nun. By the pen, and what they trace. You are not insane, by your Lord’s grace. And indeed for you, a reward forever For you are indeed, atop great character (Qur’an, Sura al-Qala 68:1–5). he Prophet Muhammad, bearer of the Qur’an, holds a lofty ontolog- ical status in Islam. He is a human being, but his very being is sacred.1 He is the mediating instrument responsible For transmitting to the T 2 world what Muslims believe to be God’s verbatim speech. And as such, he is the source, embodied example, and center of contemplation For Muslim approaches to knowing God.3 For Fourteen centuries, the traditional religious sciences (‘ulum al-din) have grappled with the meaning of this one man’s life.4 Countless volumes have sought to come to terms with his legacy. Collections of records (hadith) about his life and times, his words and deeds, his virtues and miracles are essential to Muslim jurists, theologians, and historians alike.5 Scholars have penned countless volumes trying to know the Book, the God that sent it, and the man who brought it.6 They have poured out their ink— and the letter “nun,” which opens the Chapter of The Pen is often likened to an inkwell—trying to understand the man who inscribed God’s fnal revealed Book onto the tablet of history. Knowing—indeed loving—the Prophet is also the very core of the tra- ditional religious science known as Sufsm.7 For in envisioning, enacting, and embodying his example (sunna), Muslims seek to cultivate ethical excellence and draw near to God.8 And if ethics are at the heart of Sufsm—and its 223 224 RuDolph Ware wellsprings, the Qur’an and the sunna—then Suf values are not only meta- physical but also political.9 While this essay will not sketch the political history of Sufsm in the region, it is important to get a sense of the sheer demographic signifcance of Sufsm in West Africa. -
Islam (Part 2 of 2)
Islam (Part 2 of 2) The first of five pillars of Islam’s faith is known as the shahadah (the act of bearing witness). The shahadah states that one must openly proclaim that there is no God but Allah and that Muhammad is the messenger of Allah. Supposedly, the angel Gabriel visited Muhammad and a companion (Umar; second caliph) and quizzed them over the religion of Islam. Muhammad later explains to Umar that this event happened for his benefit that he may learn the five pillars of Islam and the six pillars of faith. The Quran explains how that one may come to have the faith of the shahadah in three steps that lead to “certainty.” The first step in gaining a faith in Allah and his messenger Muhammad is to consider the physical universe and know that it could not just accidentally happen. A creator was responsible for said creation. When one acknowledges that Allah must have created the heavens and the earth one has obtained “knowledge of certainty” (Quran 102:5). The second phase of faith is termed the “eye of certainty” (Quran 102:7). One obtains faith in Allah and Muhammad by being enlightened by the Quran (Quran 39:22). Lastly, one obtains a “certain” faith in Allah and his prophet when one obtains the “truth of certainty” (Quran 69:51). Said faith is evidenced by one’s obedience to the law of Islam (shariah). There are many aspects in Islam that sound familiar to the judicious Bible student. The true Christian obtains faith by viewing the physical universe (Rom. -
Entrepreneurship and Leadership: an Islamic Perspective
International Journal of Economics, Management and Accounting 24, no. 1 (2016): 15-47 © 2016 by The International Islamic University Malaysia ENTREPRENEURSHIP AND LEADERSHIP: AN ISLAMIC PERSPECTIVE Maryam Foziaa,b, Ayesha Rehmana,c, and Ayesha Farooqa,d aDepartment of Business Administration, Aligarh Muslim University, Aligarh, India. (Email: [email protected], [email protected], [email protected]) ABSTRACT Islam is a religion that provides not only guidelines for spiritual matters but also worldly matters, including the conduct of business. The main contribution of the study is in explaining the role of religion in managing enterprises vis-à-vis the characteristics of an entrepreneur and leader who practices Islam in conducting business. The principles are for leaders and entrepreneurs who are desirous of implementing leadership and entrepreneurship as guided by Islam. Two broad categories are discussed in this article: entrepreneurship and leadership in Islam. Seminal work in this area provides the understanding on the teachings of Islam and its principles for practicing entrepreneurship and leadership. The teachings of Islam have been elucidated from practicing perspectives. This article shows that Islam is a practical religion with entrepreneurship and leadership practice characterized by taqwā (faith), tawakkul (dependence on Allah), efficient and proper use of resources, the use of permissible sources of production and the production of permissible products, sincerity in efforts, trustworthiness in all dealings, concern for societal welfare and the environment, fairness and transparency in all activities, pursuance of knowledge, taking pride in work/ labor, and consultation with stakeholders before decision making. This article suggests that leaders and entrepreneurs who possess the qualities laid down in Islam are expected to combat any managerial challenge and complexity in administering their responsibilities. -
Muslim Voices: What Scholars Say …
Muslim voices: what scholars say … In March 2017, a panel discussion was hosted by the Al-Khoei Foundation in London. Speaking on the panel were: Ayatollah Dr Sayyid Fadhel H Al-Milani (Shi’a) almilani.com/English Imam Monawar Hussain (Sunni) www.theoxfordfoundation.com/about Sheikh Mohammed Al-Hilli (Shi’a) en-gb.facebook.com/sheikhhilli/ Zameer Hussain (Shi’a) themuslimvibe.com/author/zameerhussain Dr Chris Hewer, a scholar of Christian-Muslim relations www.chrishewer.org Explain Muslim beliefs about weapons of mass destruction Sheikh Al-Hilli (Shi’a): The Muslim perspective is that in the Qur’an (5.32) God the Almighty states that ‘whomsoever kills another individual unjustly, it as if they have killed the whole of humanity’. Therefore, in Islam, using any means that causes death to a large number of people, innocent civilians included, is not acceptable. There is a lot of emphasis with regards to inclining towards peace. In Qur’an 8.61 God says ‘if the enemy inclines towards peace then you should also incline towards peace, and trust in God’. This was the practice of the Prophet, peace be upon Him and his family, and in Islam, the preservation of the life of innocent civilians is primarily important. You also need to take into consideration that Islam calls for the protection of the environment, as well as the people’s personal belongings. Ayatollah Al-Milani (Shi’a): In Islam, the ethics of warfare is that no poison, no chemical weapons, nothing like this is to be used in the battlefield. Elderly, children and women are safe and no one has the right to attack them. -
Who Can Be a Wali?
Guardianship اﻟوﻻﯾﺔ ﻓﻲ اﻹﺳﻼم Guardianship in Islam 1 | Page Guardianship In The Name of Allah, The Most Gracious, The Most Merciful All praise is for Allah. We praise Him and seek assistance in Him and seek His forgiveness. We seek refuge in Allah from the evil in of our own selves. Whomever Allah guides, there is none to misguide and whomever He leads astray, there is none to guide him a right. I openly bear witness that none has the right to be worshiped except Allah alone without any partners and I bear witness that Muhammad is His Messenger. 2 | Page Guardianship INTRODUCTION: The woman in Islam is a very unique and delicate part of the Muslim community. Allah distinguished her from the male species giving her a separate realm in which she should be dealt with: “And the male is not like the female” (3:36) It is imperative for men to understand this so that they fall into trying to change the woman into something that she is not. Event the Sharee’ah (legislation) of Islam has adjusted some of the religious tenets and obligations to accommodate the feminine nature of the woman such as; One: Placing the financial burden of the family on the shoulders of the man, as Allah says: “The men are the protectors and maintainers of the women because of the strength which Allah has given one of them over the other and because the men spend from their wealth…” (4:34) Two: Alleviating the physical burden of jihad from the women and directing their attention and energy to more important aspects of the religion that are commensurate with her delicate nature. -
The World's Muslims: Unity an Rld's Muslims: Unity and Diversity
AUGUST 9, 2012 The World’s Muslims: Unity and Diversity FOR FURTHER INFORMATION CONTACT: Luis Lugo, Director Alan Cooperman, Associate Director, Research James Bell, Director of International Survey Research Erin O’Connell Associate Director, Communications Sandra Stencel Associate Director, Editorial (202) 419-4562 www.pewforum.org 2 PEW FORUM ON RELIGION & PUBLIC LIFE About the Pew Forum on Religion & Public Life This report was produced by the Pew Research Center’s Forum on Religion & Public Life. The Pew Research Center is a nonpartisan fact tank that provides information on the issues, attitudes and trends shaping America and the world. The center conducts public opinion polling, demographic studies, content analysis and other empirical social science research. It does not take positions on policy issues. The Pew Forum on Religion & Public Life is a project of the Pew Research Center; it delivers timely, impartial information on the issues at the intersection of religion and public affairs in the U.S. and around the world. The Pew Research Center is an independently operated subsidiary of The Pew Charitable Trusts. The report is a collaborative effort based on the input and analysis of the following individuals: Primary Researcher James Bell, Director of International Survey Research, Pew Research Center’s Forum on Religion & Public Life Pew Forum Luis Lugo, Director Research Alan Cooperman, Associate Director, Research Jessica Hamar Martinez, Besheer Mohamed, Michael Robbins, Neha Sahgal and Katie Simmons, Research Associates Noble -
Islam, Iman, Ihsan: Climbing the Spiritual Mountain
2 | Islām, Īmān, Ihṣ ān: Climbing the Spiritual Mountain Author Biography Justin Parrott has BAs in Physics, English from Otterbein University, MLIS from Kent State University, MRes in Islamic Studies from the University of Wales, and is currently Research Librarian for Middle East Studies at NYU in Abu Dhabi. 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 © 2019. Yaqeen Institute for Islamic Research 3 | Islām, Īmān, Ihṣ ān: Climbing the Spiritual Mountain Abstract This paper presents the three levels of religious practice in Islam as expressed in the famous ḥadith of Gabriel: 1) Islām (outward submission to the will of Allah), 2) Īmān (faith), and 3) Iḥsān (spiritual excellence). Texts from the Qur’an, Sunnah, and classical scholarly works are cited to distinguish these three levels of religion (dīn) from each other. The purpose of this knowledge is to lay out the big picture before the worshipper, the highest religious goals in Islam, what the author refers to as the “spiritual mountain.” This includes a broad awareness of the Islamic disciplines: Qur’an, Tafsīr, Tajwīd, Ḥadith , Sīrah, ʿAqīdah, Sharīʿah, Fiqh, and purification of the soul or spirituality. The prophetic method of self-improvement and habit formation will lastly be presented as the primary means to achieve stronger faith and spiritual excellence. Introduction Human beings were created with an internal drive to seek out purpose and to live for something greater than themselves. -
The Preservation of the Islamic Tradition and How Current
Bard College Bard Digital Commons Senior Projects Spring 2020 Bard Undergraduate Senior Projects Spring 2020 The Preservation Of The Islamic Tradition And How Current Organizations Seek To Prevent Exploitation Of Sacred Texts And Religious Authority Spiritual Abuse And Sexual Abuse Within The Islamic Community Misbah Awan Bard College, [email protected] Follow this and additional works at: https://digitalcommons.bard.edu/senproj_s2020 Part of the Sociology Commons This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 License. Recommended Citation Awan, Misbah, "The Preservation Of The Islamic Tradition And How Current Organizations Seek To Prevent Exploitation Of Sacred Texts And Religious Authority Spiritual Abuse And Sexual Abuse Within The Islamic Community" (2020). Senior Projects Spring 2020. 256. https://digitalcommons.bard.edu/senproj_s2020/256 This Open Access work is protected by copyright and/or related rights. It has been provided to you by Bard College's Stevenson Library with permission from the rights-holder(s). You are free to use this work in any way that is permitted by the copyright and related rights. For other uses you need to obtain permission from the rights- holder(s) directly, unless additional rights are indicated by a Creative Commons license in the record and/or on the work itself. For more information, please contact [email protected]. THE PRESERVATION OF THE ISLAMIC TRADITION AND HOW CURRENT ORGANIZATIONS SEEK TO PREVENT EXPLOITATION OF SACRED TEXTS AND RELIGIOUS -
ORIGINAL ARTICLE the Basis of Leadership in Islam
1399 Advances in Natural and Applied Sciences, 6(8): 1399-1404, 2012 ISSN 1995-077 This is a refereed journal and all articles are professionally screened and reviewed ORIGINAL ARTICLE The Basis of Leadership in Islam 1,2Ezad Azraai Jamsari, 1,2Wan Kamal Mujani, 2,3Noor Inayah Ya’akub, 4Hamzaini Abdul Hamid, 2,5Wan Mohtar Wan Yusoff, 6Nur Riza Mohd. Suradi, 2,7Zinatul Ashiqin Zainol, 8Wan Mohd Hirwani Wan Hussain, 2,3Mohamad Abdul Hamid, 8Adlin Masood, 9Mahayodin @ Mahyudin Omar, and 2Nur Hafizah Abu Samah. 1Faculty of Islamic Studies, Universiti Kebangsaan Malaysia, 43600 Bangi, Selangor, Malaysia. 2Institute of West Asian Studies (IKRAB), Universiti Kebangsaan Malaysia, 43600 Bangi, Selangor, Malaysia. 3Faculty of Economy and Management, Universiti Kebangsaan Malaysia, 43600 Bangi, Selangor, Malaysia. 4Department of Radiology, Faculty of Medicine, Universiti Kebangsaan Malaysia Medical Centre, Jalan Yaacob Latif, Bandar Tun Razak, 56000 Cheras, Kuala Lumpur, Malaysia. 5Centre of Bioscience & Biotechnology Studies, Faculty of Science & Technology, Universiti Kebangsaan Malaysia, 43600 Bangi, Selangor, Malaysia. 6Centre for Mathematical Studies, Faculty of Science & Technology, Universiti Kebangsaan Malaysia, 43600 Bangi, Selangor, Malaysia. 7Faculty of Law, Universiti Kebangsaan Malaysia, 43600 Bangi, Selangor, Malaysia. 8UKM-Graduate School of Business (UKM-GSB), Universiti Kebangsaan Malaysia, 43600 Bangi, Selangor, Malaysia. 9Office of Yayasan Canselor, Universiti Kebangsaan Malaysia, 43600 Bangi, Selangor, Malaysia. Ezad Azraai Jamsari, Wan Kamal Mujani, Noor Inayah Ya’akub, Hamzaini Abdul Hamid, Wan Mohtar Wan Yusoff, Nur Riza Mohd. Suradi, Zinatul Ashiqin Zainol, Wan Mohd Hirwani Wan Hussain, Mohamad Abdul Hamid, Adlin Masood, Mahayodin @ Mahyudin Omar, and Nur Hafizah Abu Samah: The Basis of Leadership in Islam ABSTRACT This article discusses the basis of leadership in Islam as applied by the Prophet (pbuh) in managing affairs according to Islamic teachings.