TEACHINGS of ISLAM Dr
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All About Ramadan What Is Ramadan? Ramadan Is a Religious Festival Celebrated by Muslims Which Lasts for 29 Or 30 Days
All about Ramadan What Is Ramadan? Ramadan is a religious festival celebrated by Muslims which lasts for 29 or 30 days. It is in the ninth month of the lunar calendar. Muslims believe that Ramadan is a time to remember when the Qur’an was revealed by the Prophet Muhammad. What Do Muslims Do During Ramadan? • They go to the mosque more often. • They read the Qur’an more regularly. • They try to give up bad habits. • They give money to charity. • They fast during daylight hours. This means they won’t eat or drink between sunrise and sunset. Why Do People Fast During Ramadan? People fast during Ramadan as a way of learning to wait for things and to have empathy and understanding for people who do not have as much as themselves. Fasting is difficult and young, old or unwell people do not have to fast. What Happens at the End of Ramadan? At the end of Ramadan, there is a 3-day celebration called Eid al-Fitr. Friends and family gather together to pray and share meals and gifts. Food is also given to the poor. Page 1 of 3 All about Ramadan Key Words • Muslims - a follower of Islam who believes that there is one true God called Allah • pilgrimage - a religious journey • Qur’an - the holy book for Muslim people The Five Pillars of Islam Salat: Hajj: Shahada: Zakat: Sawm: Prayer, Pilgrimage Faith Five times Charity Fasting to Mecca a day These are the five things you must remember to be a good Muslim. Page 2 of 3 All about Ramadan Questions 1. -
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. -
Jerusalem Studies in Arabic and Islam
Institute of Asian and African Studies at The Hebrew University The Max Schloessinger Memorial Foundation REPRINT FROM JERUSALEM STUDIES IN ARABIC AND ISLAM I 1979 THE MAGNES PRESS. THE HEBREW UNIVERSITY. JERUSALEM PROPHETS AND PROGENITORS IN THE EARLY SHI'ATRADITION* Uri Rubin INTRODUCTION As is well known, the Shi 'I belief that 'Ali' should have been Muhammad's succes- sor was based on the principle of hereditary Califate, or rather Imamate. 'Ali's father, Abu Talib, and Muhammad's father, 'Abdallah, were brothers, so that Muhammad and 'Ali were first cousins. Since the Prophet himself left no sons, the Shi 'a regarded' All as his only rightful successor.' Several Shi 'I traditions proclaim 'All's family relationship (qariiba) to Muhammad as the basis for his hereditary rights. For the sake of brevity we shall only point out some of the earliest.A number of these early Shi T traditions center around the "brothering", i.e. the mu'akhiih which took place after the hijra; this was an agreement by which each emigrant was paired with one of the Ansar and the two, who thus became brothers, were supposed to inherit each other (see Qur'an, IV, 33? 'All, as an exception, was paired not with one of the Ansar but with the Prophet himself." A certain verse in the Qur'an (VIII, 72) was interpreted as stating that the practice of mu iikhiin was confined only to the Muhajinin and the Ansar, to the exclusion of those believers who had stayed back in Mecca after the hijra. They re- tained the old practice of inheritance according to blood-relationship." This prac- tice, which was introduced in al-Madi na, affected the hereditary rights of the families of the Muhajiriin who were supposed to leave their legacy to their Ansari * This article is a revised form of a chapter from my thesis on some aspects of Muhammad's prophethood in the early literature of hadt th. -
What Is Islam?
WHAT IS ISLAM? BACKGROUND Islam originated with the teachings of Muhammad during the seventh century. Muslims believe that Allah (Arabic word for God) revealed their holy book, the Qur’an, to Muhammad through the angel Gabriel. They view their religion as the original faith created by God through Adam and believe Judaism and Christianity are distortions of that original faith. To Muslims, Islam is the only true religion. The noun islām is formed from the verb aslama, a derivation of this root which means “to accept, surrender, or submit.” Islam effectively means submission to and acceptance of Allah. Allah is not the loving, relational God of the Bible, but one who rules with an iron fist. Islam is not just a religion; it is a political system. It encompasses Muslim politics, culture, and relationships. Islam, through Shari’a law, dictates everything in Muslims’ lives, from their social relationships and business ethics to their politics. A detailed set of laws guides their every action. PRIMARY BELIEFS Islam includes many practices, although at the root are the Five Pillars of Islam which all Muslims must follow: 1. Declaration of Faith (the shahada) Muslims believe that there is no god but Allah, and Muhammad is the messenger of Allah. 2. Prayer (salat) Formal prayers are offered five times daily and involve Qur’an verses in Arabic. 3. Almsgiving (zakat) Muslims give annually 2.5 percent of their capital. Everything belongs to Allah, and wealth is held by people in trust. 4. Fasting on Ramadan (sawm) Devout Muslims fast during the daylight hours of the Islamic calendar’s ninth month of Ramadan. -
The Five Pillars of Islam
The Five Pillars of Islam Objectives: I will be able to describe the basic beliefs of Islam and explain the meaning of each of the Five Pillars of Islam. I will compare and contrast the Five Pillars of Islam with the duties of Catholicism. Materials: ● Station Note Taking Guide for students ● Primary Source Documents for each student station ● Construction paper (11x17) ● Colored pencils ● Rulers Technology: ● Computer ● SmartBoard ● Personal student devices Procedures: 1. Whole Group Share: What do you know about Islam? 2. Introductory Video: Students will watch “5 Pillars of Islam - part 1 | Cartoon by Discover Islam UK” (https://youtu.be/9hW3hH9_7pI) and “5 Pillars of Islam - part 2 | Cartoon by Discover Islam UK” (https://youtu.be/_bujwCZ9RHI) 3. Small Group Activity: Students will work in small groups of 4-5 and rotate between five stations (see below) and complete 5 Pillars of Islam note taking guide. a. Declaration of Faith (Appendix A-B) b. Ritual Prayer (Appendices C-G) c. Obligatory Expenditure (H-I) d. Fasting Ramadan (J-M) e. Pilgrimage to Mecca (N-P) 4. Individual Activity: Using their notes, students will create a visual representation of the Five Pillars of Islam. 5. Pair Activity: Students will create a double bubble comparing and contrasting Islam with Christianity. (**You can substitute any other religion the students are familiar with or have been studying.**) Resources: www.pbslearningmedia.org/resource/islam08.socst.world.glob.lppillars/the-five-pillars-of-islam/ http://www.thirteen.org/edonline/accessislam/lessonplan2.html http://www.discoverislam.co.uk/ http://www.pbs.org/wgbh/pages/frontline/teach/muslims/beliefs.html THE FIVE PILLARS OF ISLAM PILLAR DESCRIPTION/ NOTES PICTURE The Declaration of Faith Ash - Shahadah STATION 1: DECLARATION OF FAITH With your group, examine Appendices A-C and discuss the following questions. -
Make This Your Best Ramadan Yet! in the Name of Allah, the Most Gracious, the Most Merciful
A DAILY PLANNER AND GUIDE FOR ALL AGES! 3655 Wheeler Ave Alexandria, VA 22304 IRUSA.ORG 1-855-447-1001 Tax ID# 95-4453134 Make this your best Ramadan yet! in the name of allah, the most gracious, the most merciful All thanks and praise is due to Allah alone, the Lord of the Worlds. We praise Him, seek refuge with Him, and seek His forgiveness. We seek refuge with Allah from the evils of our souls, and the mistakes in our actions. Whomever Allah Guides, there is none who can misguide him, and whoever Allah misguides, there is none who can guide him. Verily, there is none worthy of being worshipped except Allah, and Muhammad (Peace be upon him) is His servant and Messenger. Allah (subhanahu wa ta’ala) reminds us in the Qur’an that the month of Ramadan contains limited precious days — with an extraordinary opportunity to reach out and connect to Him. He tells us of this powerfully, All the actions of people are for them, except for fasting. Fasting is for Me and it is I who rewards it. Hence the purpose of this month is Allah — and Allah (swt) alone. Fasting is a means to attain nearness to Him. Keeping this in mind, we must make the most of these days. The best way to take advantage of Ramadan is to develop a Ramadan action plan — because a failure to plan is a plan for failure. If you don’t set goals, it gets difficult to measure yourself and assess the current state of your worship. -
IN ISLAMIC LITERATURE A. Waliy> in the Fiqh Study in Terms of Fiqh, The
CHAPTER II THE CONCEPT OF WALIY<> IN ISLAMIC LITERATURE A. Waliy> in the fiqh study In terms of fiqh, the word of "waliy> " has an meaning the person who according to the law (religious, traditional) obligations entrusted to attend to orphans, before the child is an adult; parties which represent a bride at the time married (is doing the ceremony with the groom).1 1. Waliy> in marriage a. Definition of waliy> and its position in marriage In marriage, the word of waliy> is a person who acts on behalf of the bride in a marriage ceremony. The existence of waliy> in the marriage ceremony is one thing that must there and will not be valid marriage contract without action of the waliy>. Waliy> was placed as a pillar in marriage according to ulema agreement in principally. In the marriage contract itself waliy> can be located as a person acting on behalf of the bride and also as the person who requested approval for the survival of the marriage. 1Departemen Pendidikan dan Kebudayaan, Kamus Besar Bahasa Indonesia,(Jakarta: Balai Pustaka, 1989), p. 1007 19 Position as a person who acts on behalf of the bride in performing the contract there is a difference of opinion among ulema. To the young bride, both male or female scholars agree on him sit as a pillar or a condition in the marriage contract. The reason is that the bride is still not able to perform the contract by itself and therefore the contract made by their waliy>. But for women who have grown up either widowed or still a virgin, ulema have different idea. -
The Differences Between Sunni and Shia Muslims the Words Sunni and Shia Appear Regularly in Stories About the Muslim World but Few People Know What They Really Mean
Name_____________________________ Period_______ Date___________ The Differences Between Sunni and Shia Muslims The words Sunni and Shia appear regularly in stories about the Muslim world but few people know what they really mean. Religion is important in Muslim countries and understanding Sunni and Shia beliefs is important in understanding the modern Muslim world. The beginnings The division between the Sunnis and the Shia is the largest and oldest in the history of Islam. To under- stand it, it is good to know a little bit about the political legacy of the Prophet Muhammad. When the Prophet died in the early 7th Century he not only left the religion of Islam but also an Islamic State in the Arabian Peninsula with around one hundred thousand Muslim inhabitants. It was the ques- tion of who should succeed the Prophet and lead the new Islamic state that created the divide. One group of Muslims (the larger group) elected Abu Bakr, a close companion of the Prophet as the next caliph (leader) of the Muslims and he was then appointed. However, a smaller group believed that the Prophet's son-in-law, Ali, should become the caliph. Muslims who believe that Abu Bakr should be the next leader have come to be known as Sunni. Muslims who believe Ali should have been the next leader are now known as Shia. The use of the word successor should not be confused to mean that that those that followed the Prophet Muhammad were also prophets - both Shia and Sunni agree that Muhammad was the final prophet. How do Sunni and Shia differ on beliefs? Initially, the difference between Sunni and Shia was merely a difference concerning who should lead the Muslim community. -
Reflections on Islam
SBJT · Vol. 20 · No. 2 · Summer 2016 2 · Summer 20 · No. · Vol. SBJT Volume 20 · Number 2 Summer 2016 Refections on Islam Re f ections on Islam ections 2825 Lexington Road Louisville, Kentucky 40280 (502) 897-4413 • 1 (800) 626-5525 www.sbts.edu ST-528-2016 Vol. 20 • Num. 2 Summer 2016 Reflections on Islam Stephen J. Wellum 5 Editorial: Proclaiming the Gospel to Islam Rodney Stark 9 Te Case for the Crusades James R. White 29 “Take Me and My Mother as Gods Apart from God”: Surat Al Maida and the Qur’an’s Understanding of the Trinity Tony Costa 41 Jesus in Islam Tony Costa 59 Does the Bible Predict the Coming of Muhammad? J. Scot Bridger 75 An Inside Look at Insider Ecclesiology: Te Jamā ‘at Al-Mu’manīn or “Assembly of the Believers” in the Tought of Mazhar Al-Mallouhi SBJT Forum 95 Book Reviews 99 Editor-in-Chief: R. Albert Mohler, Jr. • Editor: Stephen J. Wellum • Associate Editor: Brian Vickers • Book Review Editor: Jarvis J. Williams • Assistant Editor: Brent E. Parker • Editorial Board: Randy L. Stinson, Daniel S. Dumas, Gregory A. Wills, Adam W. Greenway, Timothy Paul Jones, Steve Waters • Typographer: Eric Rivier Jimenez • Editorial Ofce: SBTS Box 832, 2825 Lexington Rd., Louisville, KY 40280, (800) 626-5525, x 4413 • Editorial E-Mail: [email protected] 3 Editorial: Proclaiming the Gospel to Islam Stephen J. Wellum Stephen J. Wellum is Professor of Christian Teology at Te Southern Baptist Teo- logical Seminary and editor of Southern Baptist Journal of Teology. He received his Ph.D. -
Taxation in Islam
Taxation in Islam The following article is based on the book Funds in the Khilafah State which is a translation of Al-Amwal fi Dowlat Al-Khilafah by Abdul-Qadeem Zalloom.1 Allah (swt) has revealed a comprehensive economic system that details all aspects of economic life including government revenues and taxation. In origin, the permanent sources of revenue for the Bait ul-Mal (State Treasury) should be sufficient to cover the obligatory expenditure of the Islamic State. These revenues that Shar’a (Islamic Law) has defined are: Fa’i, Jizya, Kharaj, Ushur, and income from Public properties. The financial burdens placed on modern states today are far higher than in previous times. When the Caliphate is re-established it will need to finance a huge re-development and industrial programme to reverse centuries of decline, and bring the Muslim world fully into the 21st century. Because of this, the Bait ul-Mal’s permanent sources of revenue may be insufficient to cover all the needs and interests the Caliphate is obliged to spend upon. In such a situation where the Bait ul-Mal’s revenues are insufficient to meet the Caliphate’s budgetary requirements, the Islamic obligation transfers from the Bait ul-Mal to the Muslims as a whole. This is because Allah (swt) has obliged the Muslims to spend on these needs and interests, and their failure to spend on them will lead to the harming of Muslims. Allah (swt) obliged the State and the Ummah to remove any harm from the Muslims. It was related on the authority of Abu Sa’id al-Khudri, (ra), that the Messenger of Allah (saw) said: “It is not allowed to do harm nor to allow being harmed.” [Ibn Majah, Al-Daraqutni] Therefore, Allah (swt) has obliged the State to collect money from the Muslims in order to cover its obligatory expenditure. -
Longing for the Lost Caliphate
© Copyright, Princeton University Press. No part of this book may be distributed, posted, or reproduced in any form by digital or mechanical means without prior written permission of the publisher. Introduction The cosmopolitan, scholarly language of Islamic religious discourse cuts across multiple frontiers, constructing a universe of reciprocal benefit to those who master it. This religious discourse is at once flexible and transferable across time and space. Not only did it span the known world of the fourteenth century, but it also persisted across the vicissitudes of political and economic change that separated the premodern from the modern world system. —Muslim Networks from Hajj to Hip Hop, ed. Miriam Cooke and Bruce Lawrence1 Overall, the best historians of memory are like the ogre who looks for human voices and emotions. They capture the haunted images of the past that hover in a given society, the obsession with certain events, periods, or beliefs, and they attempt to understand how and why they made sense to people in the past. — “History and Memory,” Alon Confino2 Working at the Foreign Office in London, a British diplomat reviewed the stunning news emanating from Turkey on March 3, 1924. D. G. Osbourne had just learned of the legislative acts passed by the nascent Turkish Republic’s Grand National Assembly and updated the confidential file before him: The Caliphate of the house of Osman is abolished and all members of the house are to follow the Caliph—an d the late Sultan—int o exile. Their property is to revert to the state. Justice and education are to be entirely purged of their reli- gious associations. -
Teaching Aqidah: Islamic Studies in Malaysia
International Journal of Islamic and Civilizational Studies Full Paper UMRAN Teaching Aqidah: Islamic Studies in Malaysia Wan Hassan Wan Embong*, Ajmain Jimaain Safar, Bushrah Basiron Islamic Civilization Academy, Faculty of Social Sciences and Humanities, Universiti Teknologi Malaysia, UTM Johor Bahru, Johor, Malaysia *Corresponding author: [email protected] Article history Received: 2019-06-24 Received in revised form: 2019-11-02 Accepted: 2019-11-04 Published online: 2020-02-29 Abstract It is widely agreed that Malaysia will achieve sustainable prosperity when its citizen live together in harmony. Moreover, a good society derives from good families and good families derive from righteous individuals who transmit insight that builds good character. In Islam, the transmission of this insight is called aqidah (belief system), which continually plays an active role in the enhancement of personal accountability. This study took a qualitative approach using personal interviews to determine methods used to teach aqidah in Malaysia. Findings revealed four methods including multimedia, slide presentations, group discussions and teacher didactics. Keywords: aqidah (belief), individual personality, social responsibility, teaching method © 2020 Penerbit UTM Press. All rights reserved |01 (2020) pp. 25 -32| www.http://jurnalumran.utm.my/index.php/umran | Wan Hassan Wan Embong, Ajmain Jimaain Safar & Bushrah Basiron / UMRAN – International Journal of Islamic and Civilizational Studies. vol. 7, no.1 (2020) pp. 25- 32 1.0 INTRODUCTION Effective teaching and learning depends on a teacher’s ability to create an interactive environment (Azmi & Halim, 2007). An innovative teacher has skills and knowledge that show the relevance of subject matter to daily living and potential spiritual enhancement that can be integrated with contemporary issues aligned with nation building (Huda & Sabani, 2018).