DOCSLIB.ORG

Durham E-Theses

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

Durham E-Theses A critical analysis of Christian responses to Islamic claims about the work of the Prophet Muhammad, `the Messenger of God'. Long, William Thomas How to cite: Long, William Thomas (1993) A critical analysis of Christian responses to Islamic claims about the work of the Prophet Muhammad, `the Messenger of God'., Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/5660/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk 2 A critical analysis of Christian responses to Islamic claims about the work of the Prophet Muhammad, ^the Messenger of God". William Thomas Long, 1993 ABSTRACT The aims of this study are to analyse critically the different Christian responses to the Islamic understanding of the work of Muhammad. Chapter one consists a short introduction leading to an appraisal of Muhammad which incorporates historical, hagiographal and Quranic source material, and in the light of relevant Christian and Muslim scholarship. The second chapter presents a summary critical analysis of Muhammad in Christian theological perspective, from 661 A.D. to modern times. Chapter three presents a critique of Christian responses to the Muslim allegations that the text of the Bible has been infected with corruption; and that Muhammad's advent and status are foretold in the ^unadulterated' scriptures, and in the Gospel of Barnabas. Chapter four examines the theological significance of the work of Muhammad for Christians. Thus, Jesus and Muhammad are critically assessed and contrasted in order to ascertain the importance, for Christians, of the Muslim claims in respect of Muhammad as ^ the messenger of God'. Chapter five provides a critical evaluation of the various Christian responses to Muhammad. It is argued that many of the said responses have been entangled in myths and misperceptions which have severely distorted the true account of Muhammad's work. Consequently, many Christians have failed to appreciate the divine legitimacy of Muhammad's call to prophethood. Further, it is argued that Christians should accept that Muhaittmad is a genuine prophet, and the messenger of God. However, Muhaitmad's use of the power-structure in order to maintain Islam is in sharp contrast to Jesus' decision to face the consequences of his ministry passively through faith in God. Accordingly, orthodox Christian belief in the passion, death and resurrection of Jesus provides another dimension to prophethood, where the messenger and the message become one, an identification which finds no parallel in Islam, and which, in the nature of the case, cannot find a parallel. A CRITICAL ANALYSIS OF CHRISTIAN RESPONSES TO ISLAMIC CLAIMS ABOUT THE WORK OF THE PROPHET MOHAMMAD, ^THE MESSENGER OF GOD' WILLIAM THOMAS LONG, 1993 The copyright of this thesis rests with the author. No quotation from it should be published without his prior written consent and information derived from it should be acknowledged. UNIVERSITY OF DURHAM DEPARTMENT OF THEOLOGY 1993 N TO A critical analysis of Christian responses to Islamic claims about the work of the Prophet Muhammad, ^the Messenger of God'. CONTENTS Page Acknowledgements 7 Notes on the Transliteration of Arabic Words 8 Abbreviations 9 INTRODUCTION Scope, Limits, and Method of the Study 12 CHAPTER ONE: Muhammad and the Rise of Islam 1.1 Arabia in the ^Days of Ignorance' (al-jahiliya) 14 1.2 Muhammad's Life: The Meccan Period, to 610 A.D. 19 1.3 Muhammad's Ministry in Mecca, 610 to 621 A.D. 31 1.4 Muhammad's Work in Medina, 621 to 632 A.D. 37 CHAPTER TWO: Muhammad in Christian Theological Perspective: A Critical Analysis 2.1 Christian Responses to Muhammad: Seventh to Tenth Centuries A.D. 53 2.2 Christian Responses to Muhammad: Eleventh to Fourteenth Centuries A.D. 110 2.3 Christian Responses to Muhammad: Fifteenth to Twentieth Centuries A.D. 128 4 CHAPTER THREE: The In^rtance of the Scriptures Page 3.1 The Integrity of the Bible According to the Qur'an and the Hadlth. 160 3.2 Prophecies Regarding Muhammad in the ^Unadulterated' Scriptures. 185 3.3 The Status of Muhammad According to the Gospel of Barnabas. 210 CHAPTER FOUR: The Theological Significance of Muhammad's Life and Ministry for Christians 4.1 Muhammad and Jesus: Messengers of God; Bearers of Revelation? 231 4.2 Muhammad and Jesus in Universal Perspective. 255 4.3 Muhammad and Jesus: The Question of Finality. 262 CHAPTER FIVE: Conclusion 271 NOTES 274 BIBLIOGRAPHY 344 Section (a) Primary Sources 1. Books 344 2. Articles 354 Section (b) Secondary Sources 1. Books 371 2. Articles 387 The material contained in this thesis has not previously been submitted by me for a degree in this, or any other. University. ACKNOWLEDGEMENTS My thanks are due to many friends who helped me prepare this thesis, but I am particularly indebted to my Supervisor, Professor Edward Hulmes. His academic expertise has saved me from many small errors and not a few large ones, and his sincere interest has been a great encouragement to me. Notes on the Transliteration of Arabic Words The system of transliteration is the same as that found in the Encyclopaedia of Islam with the following modifications: th becomes th dj becomes j k becomes q. Abbreviations AQ A. Yusuf ^Air, The Holy Qur'an, Text, Translation and Commentary. 1st published, 1934; new edn., Leicester, Islamic Foundation, 1975, CAF Cragg, K. , The Christ and the Faiths; Theology in Cross-Reference. S.P.C.K., London, 1986 CTM Gragg, K. , The Call of the Minaret. 1st published, 1956; 2nd revised edn., Collins, London, 1985, ECI Gaudeul, J,-M,, Encounters and Clashes: Islam and Christianity in History, 2 Vols. Pontificio Istituto di Studi Arabi e Islamici, Rome, 1984. GBT Ragg, L. and L. , (Trans.), The Gospel of Barnabas. Clarendon Press, Oxford, 1907. ICT Sweetman, J.W., Islam and Christian Theology. Lutterworth Press, London, part 1, vol, 1, 1945. IWI Daniel, N.A. , Islam and the West: The Making of an Image. Edinburgh University Press, 1960. JCT Macquarrie, J., Jesus Christ in Modern Thought. S.C.M. Press, London, 1990. JDI Sahas, D.J., John of Damascus on Islam, the "heresy of the Ishmaelites". Brill, Leiden, 1972. JME Cragg, K., Jesus and the Muslim - An Exploration. George Allen and Unwin, London, 1985. JPG Casey, M. , From Jewish Prophet to Gentile God: The Origins and Development of New Testament Christolocfy. James Clarke, Cambridge, 1991. JTJ Vermes, G. , Jesus the Jew. 1st published, 1973; 2nd edn., S.C.M. Press, London, 1983. MAM Robson J., (Trans.), Mishkat Al-Masabih, English Translation with Explanatory Notes. Kashmiri Bazar, Lahore, 1975. MCE Watt, W.M., Muslim-Christian Encounters: Perceptions and Misperceptions. Routledge, London, 1991. MPS Watt, W.M., Muhammad, Prophet and Statesman. 1st published, 1961; Oxford University Press, 1964. MTC Cragg, K. , Muhammad and the Christian. Darton, Longman and Todd, London, 1984. PVI Kritzeck, J., Peter the Venerable and Islam. Princeton University Press, 1964. Q al-Qur'an RLB Peers, E.A., Ramon Lull: A Biography. S.P.C.K., London, 1929. RM Rodinson, M., Mohammed. 1st published in English, 1971; Pelican Books, 1983. RSV The Holy Bible: Revised Standard Version. Collins, Glasgow, O.T., 1952; N.T., 2nd edn., 1971. TLM Ibn Ishaq, M. , The Life of Muhammad. Trans., Guillaume, A., 1955; 3rd impression, O.U.P., Pakistan, 1970. UDN Dunn, J.D.G., Unity and Diversity in the New Testament; Enquiry into the Character of Earliest Christianity. 1st published, 1981; revised edn., S.C.M. Press, London, 1990. 10 WGQ O'Shaughnessy, T. J. , Word of God in the Qur'an. 1st published as The Koranic Concept of the Word of God, 1948; revised edn.. Biblical Institute Press, Rome, 1984. 11 INTRODUCTION Scope, Limits, and Method of the Study The stibstance and argument of this thesis is predicated on the theistic hope that all things are in unison with God's creative purposes. But can those creative purposes be comprehended by the human mind? Perhaps they can only be taken on the trust, in the manner of an Abraham, or Jesus, or Muhammad. From the orthodox Christian perspective, there is a continuity between Abraham and Jesus. The Christian belief in the life, death, resurrection and ascension of Jesus represents the essence of the theistic hope. In other words, it is the Christian claim that God was in Christ in a way that denotes a unique, final and universal divine message to mankind. On the other hand, the Muslim perception of the theistic hope is grounded in the belief that the message proclaimed by Muhammad was from the true divine source, and in continuity, not only with Abraham, but also with Jesus. The Qur'an portrays Muhammad as, ^the Seal of the Prophets' (Qur'an 33:40). According to Muslims, Jesus was a precursor of Muhammad, and even a witness to him. The aims of this thesis are to examine critically the various Christian responses to the claims forwarded by Muslims with regard to the divine legitimacy, finality and universality of the work of Muhammad, and to determine if the Muslim claims in question can find any echo in Christian faith and experience.
Recommended publications
  • The Christian Martyr Movement of 850S Córdoba Has Received Considerable Scholarly Attention Over the Decades, Yet the Movement Has Often Been Seen As Anomalous

    The Christian Martyr Movement of 850S Córdoba Has Received Considerable Scholarly Attention Over the Decades, Yet the Movement Has Often Been Seen As Anomalous

    The Christian martyr movement of 850s Córdoba has received considerable scholarly attention over the decades, yet the movement has often been seen as anomalous. The martyrs’ apologists were responsible for a huge spike in evidence, but analysis of their work has shown that they likely represented a minority “rigorist” position within the Christian community and reacted against the increasing accommodation of many Mozarabic Christians to the realities of Muslim rule. This article seeks to place the apologists, and therefore the martyrs, in a longer-term perspective by demonstrating that martyr memories were cultivated in the city and surrounding region throughout late antiquity, from at least the late fourth century. The Cordoban apologists made active use of this tradition in their presentation of the events of the mid-ninth century. The article closes by suggesting that the martyr movement of the 850s drew strength from churches dedicated to earlier martyrs from the city and that the memories of the martyrs of the mid-ninth century were used to reinforce communal bonds at Córdoba and beyond in the following years. Memories and memorials of martyrdom were thus powerful means of forging connections across time and space in early medieval Iberia. Keywords Hagiography / Iberia, Martyrdom, Mozarabs – hagiography, Violence, Apologetics, Córdoba, Córdoba, Spain – martyrs, Eulogius of Córdoba, martyr, Álvaro de Córdoba, Paulo, author, Visigoths (Iberian kingdom) – hagiography In the year 549, Agila (d. 554), king of the Visigoths, took it upon himself to bring the city of Córdoba under his power. The expedition appears to have been an utter disaster and its failure was attributed by Isidore of Seville (d.
  • Women and Islamic Law Christie S

    Women and Islamic Law Christie S

    College of William & Mary Law School William & Mary Law School Scholarship Repository Faculty Publications Faculty and Deans 2008 Lifting the Veil: Women and Islamic Law Christie S. Warren William & Mary Law School, [email protected] Repository Citation Warren, Christie S., "Lifting the Veil: Women and Islamic Law" (2008). Faculty Publications. 99. https://scholarship.law.wm.edu/facpubs/99 Copyright c 2008 by the authors. This article is brought to you by the William & Mary Law School Scholarship Repository. https://scholarship.law.wm.edu/facpubs LIFTING THE VEIL: WOMEN AND ISLAMIC LAW CHRISTIES. WARREN * "Treat your women well and be kind to them for they are your partners and committed helpers." From the Farewell Address of the Holy Prophet Muhammad1 I. INTRODUCTION By the end of February 632 and at the age of sixty-three, the Prophet Muhammad believed that his days on earth were coming to an end.2 He announced to his followers that he would lead the hajj, the annual pilgrimage to Mecca, himself that year.3 On March 3, the Prophet delivered his farewell sermon near Mount Arafat.4 Among the limited number of topics he chose to include in his last public speech, he encouraged his followers to deal justly with one another and treat women well. 5 In the modem era, the rights of women under Islamic law have come under heightened scrutiny. Some commentators find the Prophet's farewell speech to be inconsistent with the way women are treated in some areas of the Muslim world. In Saudi Arabia, for example, women may neither drive nor vote.
  • Reading the Quranic Conception(S) of Justice

    Reading the Quranic Conception(S) of Justice

    Wesleyan University The Honors College Reading the Quranic Conception(s) of Justice by Benedict S. Bernstein Class of 2009 A thesis submitted to the faculty of Wesleyan University in partial fulfillment of the requirements for the Degree of Bachelor of Arts with Departmental Honors from the College of Social Studies Middletown, Connecticut April, 2009 ACKNOWLEDGMENTS This thesis is the product of more that just my research and work over the past nine months. There have been many people throughout my life who have made this thesis what it is.. I have been blessed with a wonderful and loving family who have always supported me and whom I can always turn to for guidance. They have been my role models, my harshest critics, and my strongest advocates. This thesis would not have been possible without them. But I have also been blessed, throughout my life, with numerous adoptive families who have had a direct bearing on this work. When I first arrived in Cairo in the fall of 2008, Ibrahim, Hossain, Ali, and their father took me in as one of their own, always making sure that I remained safe and sane in that hectic city; and for that I will always be grateful. I was also surrounded by a group of friends who were and have continued to be my colleagues and my coadventurers, and they will always have a special place in my life. And finally, this thesis was conceived of and nurtured through its early stages under the guidance of two professors at the American University in Cairo, Dr.
  • Muslim Identities: an Introduction to Islam

    Muslim Identities: an Introduction to Islam

    Muslim Identities Tafsir Tawil Rashidun The Succession to Muhammad Ghulat Ulama Naskh Ijtihad Madhahib Kalam 3 suras verses referred to as ayas ya Idha l-ardu Wa akhrajati l-ardu Wa l-insanu ma laha Yawma’idhin tuhaddithu akhbaraha basmala bees The Koran Interpreted and The Meaning of the Glorious Koran* *The Koran Interpreted Traditional Accounts isma sahaba ummi ummi Ummi The Critical View Muhammad Is Not the Father of Any of Your Men .
  • On the Qur'anic Accusation of Scriptural Falsification (Tahrîf) and Christian Anti-Jewish Polemic

    On the Qur'anic Accusation of Scriptural Falsification (Tahrîf) and Christian Anti-Jewish Polemic

    On the Qur'anic Accusation of Scriptural Falsification (tahrîf) and Christian Anti-Jewish Polemic GABRIEL SAID REYNOLDS UNIVERSITY OF NOTRE DAME According to the fully articulated salvation history of Islam, Moses and Jesus (like all prophets) were Muslims. Moses received an Islamic scripture, the Torah {tawrät), as did Jesus, the Gospel (injU). Their communities, however, suppressed their religion and altered their scriptures. Accordingly, a canonical h^dlth has the Prophet Muhammad declare: O community of Muslims, how is it that you seek wisdom from the People of the Book? Your book, brought down upon His Prophet—blessings and peace of God upon him—is the latest report about God. You read a Book that has not been distorted, but the People of the Book, as God related to you, exchanged that which God wrote [for something else], changing the book with their hands. ' This hcidïth refiects the idea found frequently among Muslim scholars, usually described with the term tahrîf, that the Bible has been literally altered. The same idea lies behind Yâqût's (d. 626/1229) attribution of a quotation on Jerusalem to a Jewish convert to Islam from Banü Qurayza "who possessed a copy of the uncorrupted Torah." •^ Muslim scholars also accuse Jews and Christians of misinterpreting the Bible by hiding, ignoring, or misreading it, and on occasion they describe such misinterpretation as tahrîf as well. Accordingly, in scholarly treatments of the subject a comparison is sometimes made between tahrîf al-nass, alteration of the text of scripture, and tahrîf al-ma'anî, misinterpre- tation of scripture. Yet Muslim scholars who accuse Jews and Christians of misinterpreta- tion do not mean to imply thereby that the Bible has not been altered.
  • Pre-Islamic Arabia

    Pre-Islamic Arabia

    Pre-Islamic Arabia The Nomadic Tribes of Arabia The nomadic pastoralist Bedouin tribes inhabited the Arabian Peninsula before the rise of Islam around 700 CE. LEARNING OBJECTIVES Describe the societal structure of tribes in Arabia KEY TAKEAWAYS Key Points Nomadic Bedouin tribes dominated the Arabian Peninsula before the rise of Islam. Family groups called clans formed larger tribal units, which reinforced family cooperation in the difficult living conditions on the Arabian peninsula and protected its members against other tribes. The Bedouin tribes were nomadic pastoralists who relied on their herds of goats, sheep, and camels for meat, milk, cheese, blood, fur/wool, and other sustenance. The pre-Islamic Bedouins also hunted, served as bodyguards, escorted caravans, worked as mercenaries, and traded or raided to gain animals, women, gold, fabric, and other luxury items. Arab tribes begin to appear in the south Syrian deserts and southern Jordan around 200 CE, but spread from the central Arabian Peninsula after the rise of Islam in the 630s CE. Key Terms Nabatean: an ancient Semitic people who inhabited northern Arabia and Southern Levant, ca. 37–100 CE. Bedouin: a predominantly desert-dwelling Arabian ethnic group traditionally divided into tribes or clans. Pre-Islamic Arabia Pre-Islamic Arabia refers to the Arabian Peninsula prior to the rise of Islam in the 630s. Some of the settled communities in the Arabian Peninsula developed into distinctive civilizations. Sources for these civilizations are not extensive, and are limited to archaeological evidence, accounts written outside of Arabia, and Arab oral traditions later recorded by Islamic scholars. Among the most prominent civilizations were Thamud, which arose around 3000 BCE and lasted to about 300 CE, and Dilmun, which arose around the end of the fourth millennium and lasted to about 600 CE.
  • 2020-Commencement-Program.Pdf

    2020-Commencement-Program.Pdf

    THE JOHNS HOPKINS UNIVERSITY COMMENCEMENT 2020 Conferring of degrees at the close of the 144th academic year MAY 21, 2020 1 CONTENTS Degrees for Conferral .......................................................................... 3 University Motto and Ode ................................................................... 8 Awards ................................................................................................. 9 Honor Societies ................................................................................. 20 Student Honors ................................................................................. 25 Candidates for Degrees ..................................................................... 35 2 ConferringDegrees of Degrees for Conferral on Candidates CAREY BUSINESS SCHOOL Masters of Science Masters of Business Administration Graduate Certificates SCHOOL OF EDUCATION Doctors of Education Doctors of Philosophy Post-Master’s Certificates Masters of Science Masters of Education in the Health Professions Masters of Arts in Teaching Graduate Certificates Bachelors of Science PEABODY CONSERVATORY Doctors of Musical Arts Masters of Arts Masters of Audio Sciences Masters of Music Artist Diplomas Graduate Performance Diplomas Bachelors of Music SCHOOL OF NURSING Doctors of Nursing Practice Doctors of Philosophy Masters of Science in Nursing/Advanced Practice Masters of Science in Nursing/Entry into Nursing Practice SCHOOL OF NURSING AND BLOOMBERG SCHOOL OF PUBLIC HEALTH Masters of Science in Nursing/Masters of Public
  • Prophet Mohammed's (Pbuh)

    Prophet Mohammed's (Pbuh)

    1 2 3 4 ﷽ In the name Allah (SWT( the most beneficent Merciful INDEX Serial # Topic Page # 1 Forward 6 2 Names of Holy Qur’an 13 3 What Qur’an says to us 15 4 Purpose of Reading Qur’an in Arabic 16 5 Alphabetical Order of key words in Qura’nic Verses 18 6 Index of Surahs in Qur’an 19 7 Listing of Prophets referred in Qur’an 91 8 Categories of Allah’s Messengers 94 9 A Few Women mentioned in Qur’an 94 10 Daughter of Prophet Mohammed - Fatima 94 11 Mention of Pairs in Qur’an 94 12 Chapters named after Individuals in Qur’an 95 13 Prayers before Sleep 96 14 Arabic signs to be followed while reciting Qur’an 97 15 Significance of Surah Al Hamd 98 16 Short Stories about personalities mentioned in Qur’an 102 17 Prophet Daoud (David) 102 18 Prophet Hud (Hud) 103 19 Prophet Ibrahim (Abraham) 103 20 Prophet Idris (Enoch) 107 21 Prophet Isa (Jesus) 107 22 Prophet Jacob & Joseph (Ya’qub & Yusuf) 108 23 Prophet Khidr 124 24 Prophet Lut (Lot) 125 25 Luqman (Luqman) 125 26 Prophet Musa’s (Moses) Story 126 27 People of the Caves 136 28 Lady Mariam 138 29 Prophet Nuh (Noah) 139 30 Prophet Sho’ayb (Jethro) 141 31 Prophet Saleh (Salih) 143 32 Prophet Sulayman Solomon 143 33 Prophet Yahya 145 34 Yajuj & Majuj 145 5 35 Prophet Yunus (Jonah) 146 36 Prophet Zulqarnain 146 37 Supplications of Prophets in Qur’an 147 38 Those cursed in Qur’an 148 39 Prophet Mohammed’s hadees a Criteria for Paradise 148 Al-Swaidan on Qur’an 149۔Interesting Discoveries of T 40 41 Important Facts about Qur’an 151 42 Important sayings of Qura’n in daily life 151 January Muharram February Safar March Rabi-I April Rabi-II May Jamadi-I June Jamadi-II July Rajab August Sh’aban September Ramazan October Shawwal November Ziqad December Zilhaj 6 ﷽ In the name of Allah, the most Merciful Beneficent Foreword I had not been born in a household where Arabic was spoken, and nor had I ever taken a class which would teach me the language.

  • © in This Web Service Cambridge University

    Cambridge University Press 978-1-107-43536-0 - Interreligious Learning: Dialogue, Spirituality and the Christian Imagination Michael Barnes Index More information Index Abhishiktananda, 74, 75, 134, 135, 145 Benedict XVI, Pope, 138, 179, 180, 184, 185 Acarya, 135 Bergman, Shmuel Hugo, 101, 102 Agnosticism, 261 Bernard of Clairvaux, St, 173 Ali, Imam, 214 Bertone, Cardinal, 185 Almsgiving, 208, 209 Bhagavad Gita, 40, 135, 183, 216, 228 Amritsar, 245 Bhagavata Purana, 226, 227, 228, 233 Anandpur, 241, 242 Bhakti, 21, 39, 57, 75, 211, 226, 228 Anonymous Christianity, 10, 12, 15 saguna and nirguna, 249, 250, 251 Anselm, St., xv, 13, 19, 59, 61, 116, 165 Bhakti-marga, 46 Anti-Judaism, 116 bin Laden, Osama, 182 Anti-Semitism, 92, 121–2 Body of Christ, 163 Appleby, Scott, 204, 205 Bonaventure, St, 173, 211 Aquinas, St. Thomas, 255, 258, 264 Bosch, David, 76, 99 Arendt, Hannah, 65, 66 Brown, Christopher, 167 Arjun, Guru, 44, 245 Brueggemann, Walter, 125, 126, 127, 163 Armour, Rollin, 190 Buber, Martin, ix, 5, 94, 95, 97, 100–2, 104, 108, Arnold, Matthew, 71 118, 125, 126, 129, 131, 206 Asceticism, 143, 154, 161, 220, 230, 231, 251 Buckley, Michael, 36 Ashramic spirituality, 135, 136 Buddha, 148, 151, 156, 221, 236 Aśrama, 135 and Jesus, 157–9 Atheism, 59, 74, 130 First Sermon of, 147 Augustine, St., 25, 33, 55, 60, 62, 65, 115, 116, 119, form body/transcendent body, 167 138, 165, 173, 179, 236, 249, 252, 258 silence of, 164 Auschwitz, 48–50, 60, 66–7, 113 Buddhadasa, Bhikkhu, 158 Ayoub, Mahmoud, 186 Buddhism, 5, 7, 30, 31, 39, 43, 56, 77, 81,
  • Mawlana Abdul-Sattar B. Qasim of Lahor

    Mawlana Abdul-Sattar B. Qasim of Lahor

    index 379 INDEX Aaron 146, 147, 216 Antwerp 112 %Abbas I, Shah 40 Anusharwan, Khusraw I 30 %Abd al-Samad 59, 133 Anvār-i Suhaylī (Lights of Canopus) 82, 131 %Abd al-Sattar b. Qasim Lahawri (Mawlana %Abdul-Sattar b. Apocryphal gospels 1, 2, 20, 27, 29, 31, 76, 78, 124, 141, 144, Qasim of Lahore) 12, 240 149, 150, 228, 239: Acta Pilati (Acts of Pilate; found as an Abgar dynasty 33 appendix to the Gospel of Nicodemus) 20, 231; Acta Sancti Abgar V 6, 29–31, 33–35, 43, 108, 124–25, 139, 172, 205–6, 228 Maris (Acts of Mari) 30; Arabic Gospel of the Infancy of Abraham 28, 148–49, 151, 154, 161, 184, 200, 203, 208, 210, 232 the Savior 29, 158; Doctrina Addai (Doctrine of Addai) 30; Abu al-Fazl %Allami 39, 40, 48 Gospel of Pseudo-Matthew 29, 76, 131, 141; Libellus de Nati- Acquaviva, S.J., Father Claudio (General of the Order) 7, 15–18, vitate Sanctae Mariae (Book of the Birth of Saint Mary) 29; 41, 43, 46–48, 67. See also General Protoevangelium of St. James 76, 131, 141, 143, 149 Acquaviva, S.J., Father Rudolf 2 Apostasy (of princes) 12 Adam 28, 36, 66, 72, 146, 228, 237 Aqa Riza 68, 133 Addai 30–31, 44, 206. See also Doctrina Addai Aquinas. See Thomas Aquinas, Saint Agiscoa (possibly Khan-i A%zam Mirza %Aziz Koka) 40 Arabia 88, 154 Agra 1, 6, 7, 17–18, 19, 20, 23, 39, 47–48, 55, 59, 67–70, 102, Arabic language 3, 30, 34, 36–37, 137–38, 147, 166, 194, 200; 131–35, 141, 240 script 94 Agresti, Livio 18 Arabs 34, 55, 88, 154, 156, 238 Ahab 110, 171, 185 Arāis al-majālis fī qia al-anbiyā 62 Āīna-i aqq-numā (The Truth-revealing Mirror) 11, 12, 141 Aramaic language 142, 165, 186, 228 Aisha (wife of the Prophet) 139 Arms 214: daggers 88, 102, 118, 133 Akbar: interest in religion ix, 3, 5, 6, 8, 11, 19, 20, 22, 27, 37, 39, Arrivabene, Andrea 37 62, 66–67, 137; interest in prints/paintings 2, 4, 8, 12, 35, 39, Ashuri, Seyyid Lokman 66 Asiatic Society of Bengal 22, 41 49, 51–52, 56, 62, 67, 128, 144; relationship with the Jesuits Augustine, Saint 44, 231–32 1–3, 6, 7, 11–13, 16, 22, 37, 56, 128; correspondence with/ Augustus 32, 150–53, 161.
  • Course Syllabus EMT 3101/6101HF Biography and Thought: the Life of Muhammad Emmanuel College Toronto School of Theology Fall 2017

    Course Syllabus EMT 3101/6101HF Biography and Thought: the Life of Muhammad Emmanuel College Toronto School of Theology Fall 2017

    Course Syllabus EMT 3101/6101HF Biography and Thought: The Life of Muhammad Emmanuel College Toronto School of Theology Fall 2017 Instructor Information Instructor: Nevin Reda Office Location: EM 215 Telephone: Office – (416) 978-000 E-mail: [email protected] Office Hours: Wednesdays, 11:00 am – 12:00 pm or by appointment Course Identification Course Number: EMT3101/6101HF Course Format: In-class Course Name: Biography and Thought: The Life of Muhammad Course Location: EM 302 Class Times: Tuesdays 14:00 pm – 16:00 pm Prerequisites: None Course Description This seminar studies the life of the Prophet Muhammad as it is presented in the earliest biographical and historical Muslim accounts. It introduces the sira and hadith literatures, in addition to classical and modern critical methods used to determine their authenticity and historical reliability. Topics include the first revelations, emigration from Mecca, the Constitution of Medina, and succession to Muhammad’s leadership. Students will learn about Muslim concepts of prophethood, the significance of the prophet in the legal-ethical and mystical traditions, and women in hadith scholarship. They will study the life of Muhammad and relate it to his spiritual as well as temporal experience to explore modern-day concerns. Class participation: 15%, Minor Research Paper: 35 %, Major research paper: 50 %. Course Resources Required Course Texts/Bibliography ‘Abd al-Malik ibn Hisham, The life of Muhammad: a translation of Ishāq's Sīrat rasūl Allāh, with introduction and notes by A. Guillaume (London: Oxford University Press, 1955). Jonathan Brown, Hadith: Muhammad's Legacy in the Medieval and Modern World (Richmond: Oneworld, 2009).
  • Islam in Process—Historical and Civilizational Perspectives Yearbook of the Sociology of Islam Volume 7

    Islam in Process—Historical and Civilizational Perspectives Yearbook of the Sociology of Islam Volume 7

    Islam in Process—Historical and Civilizational Perspectives Yearbook of the Sociology of Islam Volume 7 2006-12-06 16-23-03 --- Projekt: T491.gli.arnason.yearbook7 / Dokument: FAX ID 00fb133402603594|(S. 1 ) T00_01 Schmutztitel.p 133402603618 Yearbook of the Sociology of Islam Edited by Georg Stauth and Armando Salvatore The Yearbook of the Sociology of Islam investigates the making of Islam into an important component of modern society and cultural globalization. Sociology is, by common consent, the most ambitious advocate of modern society. In other words, it undertakes to develop an understanding of modern existence in terms of breakthroughs from ancient cosmological cultures to ordered and plural civic life based on the gradual subsiding of communal life. Thus, within this undertaking, the sociological project of modernity figures as the cultural machine that dislodges the rationale of social being from local, communal, hierarchic contexts into the logic of individualism and social differentiation. The conventional wisdom of sociology has been challenged by post-modern debate, abolishing this dichotomous evolutionism while embracing a more heterogeneous view of coexistence and exchange between local cultures and modern institutions. Islam, however, is often described as a different cultural machine for the holistic reproduction of pre-modern religion, and Muslims are seen as community-bound social actors embodying a powerful potential for the rejec- tion of and opposition to Western modernity. Sociologists insist on looking for social differentiation and cultural differ- ences. However, their concepts remain evolutionist and inherently tied to the cultural machine of modernity. The Yearbook of the Sociology of Islam takes these antinomies and contradic- tions as a challenge.