Lesson 6- Tawhid and Shirk

Total Page：16

File Type：pdf, Size：1020Kb

Lesson 6- Tawhid and Shirk Brain Power Test Test your brain by thinking of different ways of fostering unity in Islam while still holding firmly to our beliefs. Write your ideas in the rectangular boxes shown below. Cross Word Complete the cross word shown below by filling in the spaces with the mystery word. Use the clues at the bottom of the page to help you. Try to complete the cross words without looking at your notes from the lesson. Across 3. This Arabic term refers to the different sects of people. Down 1. This Arabic term refers to attributing human forms or other forms to Allah. 2. This Arabic word means speech, and it is referring to those that believe in the speech of Allah. 3. This Arabic word means speaking, and is referring to those that believe Allah is eternally speaking. Summarizing the Key Misconceptions about Tawheed In the lesson, you learned about the different misconceptions of tawheed according to different schools of thoughts. Read each of the misconceptions in the left hand side. On the right hand side of the chart summarize the key points regarding what the Ahlul Bayt have said about the specific misconception. Misconception Key Points from the Ahlul Bayt Allah has a body. Allah can be seen on the Day of Judgement. All of Allah’s attributes are eternal. Answers to Cross Word Across 3. This Arabic term refers to the different sects of people. -madhahib Down 1. This Arabic term refers to attributing human form or other forms to Allah.-anthropomorphism 2. This Arabic word means speech, it is referring to those that believe in the speech of Allah.-kalam 3. This Arabic word means speaking and is referring to those that believe Allah is eternally speaking.-mutakallim .

Copy Link

Recommended publications

Understanding the Concept of Islamic Sufism
Journal of Education & Social Policy Vol. 1 No. 1; June 2014 Understanding the Concept of Islamic Sufism Shahida Bilqies Research Scholar, Shah-i-Hamadan Institute of Islamic Studies University of Kashmir, Srinagar-190006 Jammu and Kashmir, India. Sufism, being the marrow of the bone or the inner dimension of the Islamic revelation, is the means par excellence whereby Tawhid is achieved. All Muslims believe in Unity as expressed in the most Universal sense possible by the Shahadah, la ilaha ill’Allah. The Sufi has realized the mysteries of Tawhid, who knows what this assertion means. It is only he who sees God everywhere.1 Sufism can also be explained from the perspective of the three basic religious attitudes mentioned in the Qur’an. These are the attitudes of Islam, Iman and Ihsan.There is a Hadith of the Prophet (saw) which describes the three attitudes separately as components of Din (religion), while several other traditions in the Kitab-ul-Iman of Sahih Bukhari discuss Islam and Iman as distinct attitudes varying in religious significance. These are also mentioned as having various degrees of intensity and varieties in themselves. The attitude of Islam, which has given its name to the Islamic religion, means Submission to the Will of Allah. This is the minimum qualification for being a Muslim. Technically, it implies an acceptance, even if only formal, of the teachings contained in the Qur’an and the Traditions of the Prophet (saw). Iman is a more advanced stage in the field of religion than Islam. It designates a further penetration into the heart of religion and a firm faith in its teachings.
[Show full text]
Īmān, Islām, Taqwā, Kufr, Shirk, and Nifāq: Definitions, Examples and Impacts on Human Life
IIUC Studies 14(2) DOI: https://doi.org/10.3329/iiucs.v14i2.39882 Īmān, Islām, taqwā, kufr, shirk, and nifāq: Definitions, examples and impacts on human life Md. Mahmudul Hassan Centre for University Requirement Courses (CENURC) International Islamic University Chittagong (IIUC), Bangladesh Abstract The Holy Qur‟an encompasses the comprehensive code for mankind to live a rewarding life in this world, to rescue from the Jahannam and to enter the Jannah in the Hereafter. Īmān, Islām, taqwā, kufr, shirk, and nifāq are, the six significant terms, used in the Noble Qur‟an frequently. All of them represent the characteristics of human beings. The possessors of these characters will go to their eternal destination; the Jannah or Jahannam. The Jannah is the aftermath of īmān, Islam and taqwā. On the other hand, kufr, shirk, and nifāq lead to the Jahannam. This study intends to present the definitions and examples of these six terms according to the Qur‟anic statement, and then shed light on the impact of each character on human life quoting the evidence from the Holy Qur‟an and the Traditions of the Prophet Muhammad (PBUH). The possessors of these six remarkable terms are entitled successively as mu'min, muslim, muttaqī to be rewarded Jannah and kafīr, mushrik, and munāfiq to be punished in Jahannam. Keywords The Comprehensive code, Eternal destination, Qur‟anic terms Paper type Literature review 1. Introduction Īmān, Islām, and taqwā are three positive divine instructions whereas, kufr, shirk, and nifāq are three negative characteristics which are strongly prohibited by divine decrees. The Jannah and the Jahannam are two eternal destinations of humanities in the Hereafter.
[Show full text]
Islamic Ethics in Australian Muslim Everyday Life: a Shi’Ite Perspective Mohamad Younes
Islamic Ethics in Australian Muslim Everyday Life: A Shi’ite Perspective Mohamad Younes Master’s Thesis in Sociology Spring Term 2017 Humanities and Communication Arts Western Sydney University 1 17481784 Mohamad Younes 2 17481784 Mohamad Younes ABSTRACT Despite the strong emphasis on ethics within the Islamic tradition, Islamic ethics itself is scarcely represented as a discipline within academic scholarship (Ansari 1989). Even within this area, Islamic ethics have predominantly been studied from Sunni perspectives, with little attention being paid to Shi’ite or other minority understandings. This thesis will, therefore, use qualitative data collection methods of semi-structured in-depth interviews and focus groups, to sociologically study the perceptions, understandings, and applications of Islamic ethics in Australian Shi’ite Muslim everyday living. It will investigate the overarching understanding of Islamic ethics and its specific application in Australian Shi’ite Muslim context. The project's objective, therefore, is twofold: one to strengthen Islamic ethics as an independent discipline; and two to address the scant attention Shi’ite Islamic ethics has received in Islamic ethics scholarship generally. Conceptually, this project will contribute to the understanding of Islamic ethics through a particular analysis of Shi’ite Islamic ethics in an Australian Shi’ite context. This is significant as specific understandings of Islamic ethics in certain contexts help to explain how minority groups such as Shi’ite Muslims develop their own ethical standards to shape social relations in society. In addition, this thesis argues for Shi’ite Islamic ethics to be highly Imamate based; that is, very reliant on the actions and sayings of 12 divinely guided Imams (leaders).
[Show full text]
A Study on the Theory of God's Science of Maturidi School Cunping
Advances in Social Science, Education and Humanities Research, volume 328 4th International Conference on Humanities Science and Society Development (ICHSSD 2019) A Study On the Theory of God's Science of Maturidi School Cunping Yun School of Foreign Language, Northwest Minzu University, Lanzhou, Gansu, China, 730050 [email protected] Keywords: Islamic theology, The science of God, Maturidi school Abstract: Maturidi school is one of the two pillars of Sunni sect in Islamic theology. In the heated debate on Islamic dogmatics, Maturidi school unswervingly protected the authority of the Book and the reason and became the one of the founders of the Sunni theology. Maturidi school successfully applied dialectical principles to ensure the supremacy of the Scriptures and at the same time upheld the role of the reason. They maintained a more rational and tolerant attitude toward many issues, and it is called "Moderatism"by the Sunni scholars. The thought of Maturidi school spread all over Central Asian countries, Afghanistan, India, Bangladesh, Pakistan, Rome, Persian, Turkey, Egypt and China ,etc.. In today's globalized and diversified international situation, it is of great significance to enhance the study of Maturidi school's theological thought, especially it's theory of God's Science in order to promote ideological and cultural exchanges between our country and Muslim world and to enhance the mutual understanding. 1. Introduction Muslims began to argue about the fundamental principles of Islamic belief after the Prophet passed away. And some muslim scholars even touched upon the theological questions like the essence, attributes of Allah and the relationship between human and the universe in the influence of foreign cultures of Greece, Persia and Syria, and then ＂Ilm El-Kalam＂(Islamic theology) came into being.
[Show full text]
Islam and the Salvation of Others
CHAPTER 6 Islam and the Salvation of Others Mohammad Hassan Khalil Abstract A prevailing view in Islamic thought is that at least some non-Muslims will be saved in the afterlife. I submit that the most often-cited scriptural justification for this inclusiv- ist doctrine has been Quran 17:15, specifically the declaration that God does not punish individuals until He has sent them a messenger. Yet since it is not entirely clear what this entails (at what point does one qualify as having received God’s message, and spe- cifically the final message revealed to Muhammad?), Muslim theologians have arrived at a plurality of inclusivisms. In the present article I examine three particularly influ- ential premodern versions of Islamic inclusivism, all of which are commonly cited in modern Muslim writings. Two of these, one espoused by Ibn Taymiyya and the other by Ibn Arabi, correspond roughly to opposing ends of the inclusivist spectrum. The third, championed by Ghazali, represents a middle-of-the-road approach. What happens to non-Muslims in the afterlife? Are they all doomed? Or are they just as likely as Muslims to inhabit Paradise? The disparate responses that Muslim theologians provide to these and related questions reveal the great soteriological schisms that exist in Islamic thought: Exclusivists hold that only Muslims will be saved; inclusivists maintain that salvation may be attained by “sincere,” “righteous” non-Muslims, who, for whatever reason, could not have been expected to recognize the truth of Muhammad’s message; and plural- ists assert that, whatever the circumstances, there are multiple paths that are equally salvific.
[Show full text]
SUFISM AS the CORE of ISLAM: a Review of Imam Junayd Al-Baghdadi's Concept of Tasawwuf
Teosofia: Indonesian Journal of Islamic Mysticism, Vol. 9, No. 2, 2020, pp. 171-192 e-ISSN: 2540-8186; p-ISSN: 2302-8017 DOI: 10.21580/tos.v9i2.6170 SUFISM AS THE CORE OF ISLAM: A Review of Imam Junayd Al-Baghdadi’s Concept of Tasawwuf Cucu Setiawan UIN Sunan Gunung Djati Bandung [email protected] Maulani UIN Sunan Gunung Djati Bandung [email protected] Busro UIN Sunan Gunung Djati Bandung [email protected] Abstract: This paper studies the thoughts of Abu ‘l-Qasim al-Junaid ibn Muhamad ibn Al-Junayd al-Khazzaz al-Qawariri Nihawandi al-Baghdadi, one of the prominent figures during the early development of Sufism, or also known in Arabic as tasawwuf. This study attempts to find a confluence between tasawwuf and Islam, on the basis that Islamic teachings are going through degradation in meanings and tasawwuf is often considered as a bid’ah (heresy) in Islamic studies. This research used a library research method and Junayd al-Baghdadi’s treatise, Rasail Junaid, as the primary data source. This study concludes that tasawwuf is not only an aspect or a segment of Islamic teachings, but it is the core of Islam itself as a religion. There are three central theories of tasawwuf by Junayd al-Baghdadi: mitsaq (covenant), fana (annihilation of self), and tawhid (unification). Based on these three theories, we can conclude that Junayd al- Baghdadi succeeded in conciliating the debate among tasawwuf and fiqh scholars. He also managed to knock down the stigma of tasawwuf as a heresy. His thoughts redefine tasawwuf into a simple and acceptable teaching for Muslims.
[Show full text]
Islam Is Your Birthright
اﻹسﻻم دين الفطرة ISLAM IS YOUR BIRTHRIGHT An open call to the sincere followers of Moses and Jesus, true prophets sent by Allah, to encourage dialogue and understanding amongst people of different faiths in the spirit of tolerance and respect In this book, you will read: Islam‘s basic principles and characteristics Eleven facts about Jesus (may peace be upon him) Nineteen abandoned biblical teachings revived by Islam Twenty arguments refuting the doctrines of ‗original sin‘ and redemption (absolution of sins through Jesus' sacrifice) Twenty six proofs from the Bible of Muhammad's prophethood Compiled by Majed S. Al-Rassi Revised and Expanded 2009 1 Islam is Your Birthright NO DOUBT THIS LIFE IS AN EXAMINATION WHICH NEEDS YOUR FULL CONSIDERATION AS TO WHAT YOU WILL TAKE TO YOUR FINAL DESTINATION ONLY TRUE BELIEF AND GOOD DEEDS ARE YOUR WAY TO SALVATION (Muhammad Sherif) 1 Islam is Your Birthright 2 Contents About the word Lord ............................................................................. 6 Preface ........................................................................................ 7 Introduction ........................................................................................ 9 I. Proof of Allah's Existence ..................................................... 12 II. The Purpose of Creation ....................................................... 15 III. Monotheism, the Message of All Prophets ........................... 18 IV. The Basic Message of Islam ................................................. 21
[Show full text]
Inside the Jihadi Mind Understanding Ideology and Propaganda
Inside the Jihadi Mind Understanding Ideology and Propaganda EMMA EL-BADAWY MILO COMERFORD PETER WELBY 1 2 Contents Executive Summary 5 Policy Recommendations 9 Introduction 13 Framework for Analysis Values 23 Objectives 35 Conduct 45 Group Identity 53 Scripture and Scholarship How Jihadi Groups Use the Quran and Hadith 63 How Jihadi Groups Make Use of / Reject Scholarship 67 Appendices Methodology 70 Glossary 74 Acknowledgements 76 Note This report was first published in October 2015. The research was carried by the Centre on Religion & Geopolitics. The work of the Centre on Religion & Geopolitics is now carried out by the Tony Blair Institute for Global Change. 3 4 1.0 Executive Summary This report identifies what ideology is shared by ISIS, Jabhat al- Nusra, and al-Qaeda in the Arabian Peninusla, as revealed in their propaganda, in order to inform effective counter-narratives. The ideology of global extremism can only be countered if it is first understood. This combination of theology and political objectives needs to be uprooted through rigorous scrutiny, and sustained intellectual confrontation. After the 9/11 attacks, Osama Bin Laden’s al- Qaeda had approximately 300 militants. ISIS alone has, at a low estimate, 31,000 fighters across Syria 55 and Iraq. Understanding how ideology has driven this Salafi-jihadism is a vital motivating force for extremist phenomenon is essential to containing and defeating violence, and therefore must be countered in order to violent extremism. curb the threat. But violent ideologies do not operate in a vacuum. AIM OF THE REPORT SUMMARY EXECUTIVE A fire requires oxygen to grow.
[Show full text]
Tawhid and Shirk Th E Shahadah
Tawhid and Shirk Th e Shahadah The Shahadah is the Muslim declaration of faith. It is something all Musl i ms must bel i eve i n. I t say s: 1. What can you learn about ‘Ther e i s no Islam from this statement? god but Allah, and Muhammad is t he messenger of Allah’ Th e Shahadah Toda y w e ‘Ther e i s no god are going to but Allah, and This belief in focus on the one God is Muhammad is first part known as t he messenger of the Tawhid. Shahadah. of Allah’ What is Tawhid? In its basic form, Tawhid is a very simple idea. It is just the assertion that there is only one God. Islam is therefore a monot heist ic religion. This is a religion that only believes in one God. How is Islam different to Christianity? Like Islam, Christianity is a monotheistic religion that only believes in one God. However, to Christians, God has three parts (Father, Son and Holy Spirit). Muslims deny this as seen in the part of the t ext under neat h. To Muslims, God i s one being and cannot be separated. He is Allah, the One and only! Al l ah , t h e et er n al absol u t e! He is the father of none, and none is his father. And there is none like unto him. Qu r ’ a n 112 The Sin of Shirk As w e have seen, Taw hi d i s one of t he most i mpor t ant bel i ef s i n I sl am.
[Show full text]
95 the Concept of Tawhid in Islam
95 THE CONCEPT OF TAWHID IN ISLAM: IN THE LIGHT OF PERSPECTIVES OF PROMINENT MUSLIM SCHOLARS Asma Kounsar Shah-i-Hamadan Institute of Islamic Studies, University of Kashmir, Srinagar, Jammu and Kashmir Abstract The concept of tawhid excludes man’s commitment to anyone other than Allah (SWT). Also a rejection of all sources of value other than will of Allah (SWT), all authority but His, and a refusal to accept any idea, command, or injunction from anyone, as man does from Allah (SWT), on the basis of its having not come from Him. Love or reverence, worship or submission, and a sense of obligation, all are directed towards Allah (SWT) alone and no one else deserves them in the ultimate, full sense of these attitudes. In the human context it means emancipation and restoration of man’s essential freedom from all human bondages before the commitment to Allah (SWT). Man is under no obligation to submit to any authority or commit to anyone’s will. He owes nothing to any being other than Allah (SWT). He has no superiors except Him. A lot has been written on the topic of tawhid by different scholars but a concise paper which would analyze different perspectives of different scholars on the issue of tawhid has been long awaited. To fill the gap this paper attempts to provide the reader with such information; highlightens the richness in thought and contents with respect to the concept of tawhid and the distinctive views on the same by some prominent Muslim scholars both from the classical and modern era.
[Show full text]
Stages of the Radicalization and Deradicalization Process
Practicies Project Objective H2020-SEC-06-FCT-2016 Research and Innovation Action (RIA) Partnership against violent radicalization in cities Project Number: 740072 D3.3 – Stages of the radicalization and deradicalization process Version Def. 31 October 2018 Practicies | 740072 D3.3 – Stages of the radicalization and deradicalization process 1. Change Control 1.1. Document Properties Deliverable No. 3.3 Work Package No 3 Work Package Title Etiology of the processes of radicalisation and radicalisation levels tipping point Author/s Dounia Bouzar Contributor/s Laura Bouzar, Sulayman Valsan Reviewer Séraphin Alava, Lluís Botifoll Official deliverable name The stages of the radical process report Date 31-10-2018 Dissemination Level Public 1.2. Revision History Version Date Comments 1st version Mai 2018 Writing 2nd version June 2018 Contributions 3rd version October 2018 Ethics section Final version October 2018 Review This document has been produced in the context of the Practicies Project. The research leading to these results has received funding from the European Union’s Horizon 2020 research and innovation programme under grant agreement No 740072. All information in this document is provided "as is" and no guarantee or warranty is given that the information is fit for any particular purpose. The user thereof uses the information at its sole risk and liability. For the avoidance of all doubts, the European Commission has no liability in respect of this document, which is merely representing the authors view. Page 2 of 210 Practicies | 740072 D3.3 – Stages of the radicalization and deradicalization process 2. Contents 1. Change Control ...................................................................................................................... 2 1.1. Document Properties ......................................................................................................... 2 1.2.
[Show full text]
Sunni Muslim Religiosity in the UK Muslim Diaspora: Mosques in Leeds Compared
Sunni Muslim Religiosity in the UK Muslim Diaspora: Mosques in Leeds compared Aydın Bayram Submitted in accordance with the requirements for the degree of Doctor of Philosophy The University of Leeds The School of Philosophy, Religion and the History of Science January 2013 1 The candidate confirms that the work submitted is his/her own, except where work which has formed part of jointly-authored publications has been included. The contribution of the candidate and the other authors to this work has been explicitly indicated below. The candidate confirms that appropriate credit has been given within the thesis where reference has been made to the work of others. This copy has been supplied on the understanding that it is copyright material and that no quotation from the thesis may be published without proper acknowledgement. The right of Aydın Bayram to be identified as Author of this work has been asserted by him in accordance with the Copyright, Designs and Patents Act 1988. © 2013 The University of Leeds and Aydın Bayram 2 Acknowledgements First of all, I would like to thank the Ministry of Education in Turkey for providing me with this opportunity to do postgraduate research abroad and for funding both tuition fees and life expenses during my stay in Britain. For reasons of anonymity, I refrain from mentioning the names of my informants. However, the friendly response of all the imams and fellow Muslims who hosted me in the selected mosques (Leeds Islamic Centre, Leeds Grand Mosque, Leeds Iqra Centre, and Leeds Makkah Masjid) needs to be acknowledged with thanks here.
[Show full text]