DOCSLIB.ORG

Muslim Beliefs Earth for Him (Khalifah Or Vicegerents) and Humans Need

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Muslim Beliefs Earth for Him (Khalifah Or Vicegerents) and Humans Need Direct Important because: 4. Risalah (prophet) message of - Tells humans all they need to know about God revealed God, religion and how to live their lives Muslims believe that Allah created humans to look after the Muslim beliefs earth for him (Khalifah or vicegerents) and humans need Quran to the Prophet - For Muslims the Qur’an contains only the Muhammad. literal unchanged words of Allah prophets to know how to do this. Prophets were all ordinary human beings; what made them Teachings of Important because: 2. The five roots in Shi’a Islam (Usul as-din) different as that they were chosen to receive Allah’s messages. the Prophet - Muhammad was the final prophet and so his Muhammad words must be important These are five roots of faith which are the basis of Shi’a faith. There are many prophets but the main prophets in Islam are: - The best person to interpret the Qur’an Hadith must be Muhammad - Belief in the oneness of God (Tawhid) - Adam was the first prophet of Islam. Adam and his wife, - Belief in Allah’s justice (Adalat) Hawwa (Eva) at the forbidden fruit in the Garden of Eden. Allah placed Adam and Hawwa on earth to life and Allah The footsteps Important because: - Beliefs in Allah’s prophets from Adam to Muhammad (Nubuwwah) Adam forgave them. of the - The practices, customs and traditions of the - Belief in the successors of Muhammad (imamah) and belief that chosen descendants of the Prophet - Adam built a House of Allah (Ka’aba) in thanks for his Prophets Prophet Muhammad are considered to be a Muhammad were given special powers by Allah forgiveness. Sunnah perfect example for a Muslim to follow. - Belief in the Day of Judgement - Abraham and his wife had no children in old age but then Allah granted him two sons, Isma’il and Ishaq. The Usul as-din are important because: - Ibrahim had a vision that told him to sacrifice his son, as he 1. Six beliefs of Islam (articles of faith) Ibrahim was about to obey Allah’s commands, Allah stopped him and rewarded them for their obedience. They are the basis of Shi’a Islam; it is from the ‘roots’ that the religion grows (Abraham) - Ibrahim and Isma’il restored the Ka’aba after it was These are six principles that a Sunni Muslim must believe to be They are the five principles of faith and show a person what they must believe to be a Muslim destroyed by Noah’s flood. accepted as a Muslim. They come from the teachings of the Qur’an and the Twelve Imams, which means they are of - Ibrahim was given the ’a message for the nations’ and all utmost importance to Shi’a Muslims. further prophets were descendants of him. - Belief in Allah Shi’a Muslims believe that unless they understand and believe the five roots, they will not be able to - Belief in His angels Based on the Qur’an. ‘The men Isma’il - Helped his father rebuild the Ka’aba and establish it as a perform the acts of worship necessary to live the Muslim life place of pilgrimage - Belief in His holy books of faith. Each one believeth in (Ismael) They are the beliefs that Muslims must hold if their practices are to be correct and to ensure that - Regarded as the prophet to the Arabs - Belief in His messengers God and His angels, His books they go to heaven - Belief in the Last Day and His apostles’ (2: 285) - Musa was born a Jew but raised by Pharoah. He killed an Musa Egyptian and fled but God called him back to free the Jews - Belief in life after death from slavery and leave Egypt for God’s holy land. Based on a Hadith of (Moses) - Received the holy book of Tawrat (Torah) but the people 3. The nature of Allah the Prophet Muhammad. distorted his message Muslims believe that God’s nature is shown in the 99 names of God which can be found in the Qur’an. There is some disagreement about the sixth belief. Some believe that it Dawud - Dawud, the great king of Israel was given the holy book of Zabur (Psalms) refers to ‘destiny’, known as predestination (al-Qadr). Therefore some Characteristic This means… This is important to Muslims because…. (David) Muslims describe the six beliefs in three categories instead: Allah must be the creator of everything since - Muslims must try to preserve the world he created. - Isa and Maryam (his mother) are major figures in the Qur’an - Tawhid (the oneness of God) Oneness he is the only God, in control of everything and - Muslims must only worship Allah (to worship others life - Surah 19 records a virgin birth and many miracles of Isa; - Risalah (the messengers of Allah) (Tawhid) present in the universe He created. Allah is shirk) including healing and raising the dead - Akhirah (the last things) - Muslims believe that Allah took Isa from the cross so that Allah has complete powerful. He has created - Muslims believe that Allah is in control of everything Isa (Jesus) Isa never died. He six beliefs are important because: Omnipotence the universe and so must have complete power - God will bring the world to an end and has the power to do - Isa was give the holy book Injil (Gospels) however the Qur’an over it this makes it clear that Isa was an ordinary man, not the son of God Believing in Tawhid Believing in angels Believing in the holy Beneficence is the idea that not only is Allah shows that Muslims shows that God books of God good, He is kind and loving to his creation and - Muhammad was called by Allah to bring his final message to believe God is the only can communicate demonstrates that sent prophets with his word to show humans - If God is merciful, Muslims should be too humanity Beneficence one, which means he with humans using God has sent books how to live. - On the Last Day Muslims will be able to ask for mercy if - His message must be followed and those who follow will be and mercy must be the creator of His special beings to show humans what The Qur’an also teaches that Allah’s mercy is they have shown mercy to others rewarded. everything, and so must to believe and how to such that if people fail to life the perfect - His life was a perfect example for people to follow be all powerful Muslim life, he will forgive them. Muhammad - The message of the previous prophets was distorted so Allah live sent Muhammed the holy book, the Qur’an which can never be Justice means fairness and the maintenance of distorted. - God is just and will reward the good and punish the bad How these impact of Muslim communities today: Justice what is right. Allah’ justice is shown in his holy - The seal of the prophets – final prophet with Allah’s final - Muslims must try to behave justly and preserve a just (Adalat) law, Shari’ah and the way he deals with humans message to humanity society and so work for equal rights and fair laws The six beliefs mean that all people are created equal in the sight of on the Last Day. God. No one is superior to others (except because of their religious The prophets teach Muslims: Refers to the aspect of God’s nature and - Allah is worthy of human worship as is greater than devotion/piety) therefore people should not judge others power which is totally beyond the material anything - Islam is the original religion. Allah taught Islam to Adam and Transcendence These beliefs mean that in Sunni Islam there are no priests or holy world and so human experience and - Allah is not restricted by time, space or matter and so can all the following prophets men with special authority, there can be no prophets after understanding. be contacted by humans wherever they are - Each prophet was given Allah’s true message and so Muslims Muhammad so no human can have God’s special authority - Allah is present for all religious activities of a Muslim should follow their teachings Allah is close to humans and within the universe Salvation in Islam comes through believing in the six beliefs and Immanence - Despite God’s greatness, Allah can be contacted by - All prophets lived lives whose example could be followed, he has created. living in the way set out by Islam humans especially Muhammad. (Sunnah contains the prophets life) 5. Muslim holy books 6. Malaikah (angels) Angel Role 7. Al-Qadr (fate) Muslims believe that God sent prophets (rasul) with his message and Muslims believe that Allah cannot communicate Chief of the angels. This means power, fate or predestination. This means that the most important of these were given the message in the form of directly with humans. Allah created angels as Deliver Allah’s message to the prophets to everything in the universe is following a divine plan. God’s holy book. immortal beings without free will. pass onto humanity Told Ibrahim (Ishaq/Isaac), Zechariah - They are male and have wings. ‘In all things the master-planning is God’s (Surah 13:42) There is some dispute over these books because: - They obey all of Allah’s commands so never (Yahya/John the Baptist) and Maryam (Isa/Jesus) about the birth of significant - Some Muslims believe that God made one holy book, the Qur’an, commit sins and each holy book given to a prophet was simply a copy of that people.
Load more

Recommended publications
  • Chimpanzees Share Forbidden Fruit Kimberley J
    Chimpanzees Share Forbidden Fruit Kimberley J. Hockings1*, Tatyana Humle2, James R. Anderson1, Dora Biro3, Claudia Sousa4, Gaku Ohashi5, Tetsuro Matsuzawa5 1 Department of Psychology, University of Stirling, Stirling, Scotland, 2 Department of Psychology, University of Wisconsin-Madison, Madison, Wisconsin, United States of America, 3 Department of Zoology, University of Oxford, Oxford, United Kingdom, 4 Department of Anthropology, New University of Lisbon, Lisbon, Portugal, 5 Primate Research Institute, Kyoto University, Kyoto, Japan The sharing of wild plant foods is infrequent in chimpanzees, but in chimpanzee communities that engage in hunting, meat is frequently used as a ‘social tool’ for nurturing alliances and social bonds. Here we report the only recorded example of regular sharing of plant foods by unrelated, non-provisioned wild chimpanzees, and the contexts in which these sharing behaviours occur. From direct observations, adult chimpanzees at Bossou (Republic of Guinea, West Africa) very rarely transferred wild plant foods. In contrast, they shared cultivated plant foods much more frequently (58 out of 59 food sharing events). Sharing primarily consists of adult males allowing reproductively cycling females to take food that they possess. We propose that hypotheses focussing on ‘food-for-sex and -grooming’ and ‘showing-off’ strategies plausibly account for observed sharing behaviours. A changing human-dominated landscape presents chimpanzees with fresh challenges, and our observations suggest that crop-raiding provides adult male chimpanzees at Bossou with highly desirable food commodities that may be traded for other currencies. Citation: Hockings KJ, Humle T, Anderson JR, Biro D, Sousa C, et al (2007) Chimpanzees Share Forbidden Fruit. PLoS ONE 2(9): e886.
    [Show full text]
  • Muslim Beliefs
    Key Words: W1 Kitab al- Where you would find the six beliefs of Islam W2 Mi’ad The Day of Judgement and Resurrection Iman documented Tawhid The belief in the oneness of Allah Subhah Islamic prayer beads Malaikah Belief in the existence of angels Rasuls Prophets who write their teachings in the holy books Kutub The Arabic word for “revealed books”, including Muhammad The last Prophet of Islam and the founder of Islam the Qur’an Nubuwwah Belief in the prophets Al Qadr Belief in predestination Year: 9 Risalah The message of the prophets – how the prophets Omniscient The belief that Allah is all-seeing Term: 1a communicate their message Topic: Muslim Beliefs Ummah The Muslim brotherhood Akhirah Belief in life after death Al-Jannah The Arabic word for paradise Jibril The angel who reveals the messages from Allah to the (Gabriel) Prophets Lesson Concepts 1 – The Six Beliefs of Islam Jahannam The Arabic word for hell Izra’il The angel who blows the trumpet to start judgement day 2 – The Six Beliefs of Islam ‘Adl Justice and fairness Mik’ail The angel who hands out rewards to good people 3 – The Five Roots of ‘Usual ad-Din (Michael) 4 – The Five Roots of ‘Usual ad-Din Imamah Successors to Muhammad Free will The idea that humans are in control of their own destiny 5 – The nature of Allah 6 – The nature of Allah 7 – Risalah: prophethood 8 – Risalah: prophethood W3 Sources of authority: W4 Differences between Sunni and Shi’a Muslims: 9 – Muslim holy books “He is Allah, the One and Only; Allah the 10 – Muslim holy books Eternal, Absolute” – Surah
    [Show full text]
  • Hawthorne Analysis
    I was left puzzled from our discussion on Wednesday about the metaphor surrounding Rappaccini's Daughter and the Adam and Eve Garden of Eden story. Olga and Lindsay both asserted that Hawthorne's style is to construct blatant and solid-to-a-fault metaphors, and I agree with that conclusion. So if that is true, then how come we had such a difficult time in class coming to a consensus on the roles from Rappaccini's Daughter within the analogy? I had my own opinions on the content of the metaphor and will clarify them here. Adam is a reasonable place to begin: Adam is the original figure of good and of humanity. God brings him into the world and sets him in a good situation for him to be happy. Later, Adam is given a companion whom he loves and cherishes, but who ultimately gives him a gift (as she sees it) that is actually detrimental to him. Giovanni seems to be the Adam within Hawthorne's story - he comes into Padua innocent and bright, young and beautiful, and is situated in a comfortable condition: the apartment and university. However, he is lonely and seeks companionship in Beatrice. Beatrice is the Eve because she is the companion of Giovanni, the one who is his first friend in the world of Padua. She also is the one who gives him a gift which she feels is agreeable. Just as Eve innocently gives Adam the apple, Beatrice gives Giovanni the poisonous cloud and lets it permeate his being. The other clear analogy is the garden.
    [Show full text]
  • Knowledge: the Qur'anic Discourse Concerning Reason and Revelation
    KNOWLEDGE: THE QUR’ĀNIC DISCOURSE CONCERNING REASON AND REVELATION AND ITS IMPACT by AMRA BONE A thesis submitted to The University of Birmingham for the degree of DOCTOR OF PHILOSOPHY Department of Theology & Religion School of Historical Studies The University of Birmingham January 2016 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. ACKNOWLEDGMENTS First and foremost, I would like to thank every single person who crossed my path during the period of my studies. My greatest debt is to my mum and dad and my brother. Throughout my life they strove to give me the opportunity to study and better myself. Without their love and support I would never have been able to pursue an academic life. I would like to wholeheartedly thank Dr Draper, Dr Khir, Dr Buaben, Dr Surty and Sheikh Evans for their support and help. I am indebted to my dear husband for all his love, support and patience, being a soundboard for ideas and spending hours typing from my hand written pages. I would also like to thank my friend Muhammad Ali who patiently supported me in my translation of some of the classical texts.
    [Show full text]
  • Muhammad Speaking of the Messiah: Jesus in the Hadīth Tradition
    MUHAMMAD SPEAKING OF THE MESSIAH: JESUS IN THE HADĪTH TRADITION A Dissertation Submitted to the Temple University Graduate Board In Partial Fulfillment of the Requirements for the Degree DOCTOR OF PHILOSOPHY by Fatih Harpci (May 2013) Examining Committee Members: Prof. Khalid Y. Blankinship, Advisory Chair, Department of Religion Prof. Vasiliki Limberis, Department of Religion Prof. Terry Rey, Department of Religion Prof. Zameer Hasan, External Member, TU Department of Physics © Copyright 2013 by Fatih Harpci All Rights Reserved ii ABSTRACT Much has been written about Qur’ānic references to Jesus (‘Īsā in Arabic), yet no work has been done on the structure or formal analysis of the numerous references to ‘Īsā in the Hadīth, that is, the collection of writings that report the sayings and actions of the Prophet Muhammad. In effect, non-Muslims and Muslim scholars neglect the full range of Prophet Muhammad’s statements about Jesus that are in the Hadīth. The dissertation’s main thesis is that an examination of the Hadīths’ reports of Muhammad’s words about and attitudes toward ‘Īsā will lead to fuller understandings about Jesus-‘Īsā among Muslims and propose to non-Muslims new insights into Christian tradition about Jesus. In the latter process, non-Muslims will be encouraged to re-examine past hostile views concerning Muhammad and his words about Jesus. A minor thesis is that Western readers in particular, whether or not they are Christians, will be aided to understand Islamic beliefs about ‘Īsā, prophethood, and eschatology more fully. In the course of the dissertation, Hadīth studies will be enhanced by a full presentation of Muhammad’s words about and attitudes toward Jesus-‘Īsā.
    [Show full text]
  • Complete Dissertation
    VU Research Portal Abraham in Narrative Worldviews: Doing Comparative Theology through Christian- Muslim Dialogue in Turkey Bristow, G.F.V. 2015 document version Publisher's PDF, also known as Version of record Link to publication in VU Research Portal citation for published version (APA) Bristow, G. F. V. (2015). Abraham in Narrative Worldviews: Doing Comparative Theology through Christian- Muslim Dialogue in Turkey. General rights Copyright and moral rights for the publications made accessible in the public portal are retained by the authors and/or other copyright owners and it is a condition of accessing publications that users recognise and abide by the legal requirements associated with these rights. • Users may download and print one copy of any publication from the public portal for the purpose of private study or research. • You may not further distribute the material or use it for any profit-making activity or commercial gain • You may freely distribute the URL identifying the publication in the public portal ? Take down policy If you believe that this document breaches copyright please contact us providing details, and we will remove access to the work immediately and investigate your claim. E-mail address: [email protected] Download date: 03. Oct. 2021 VRIJE UNIVERSITEIT Abraham in Narrative Worldviews: Doing Comparative Theology through Christian-Muslim Dialogue in Turkey ACADEMISCH PROEFSCHRIFT ter verkrijging van de graad Doctor aan de Vrije Universiteit Amsterdam, op gezag van de rector magnificus prof.dr. F.A. van der Duyn Schouten, in het openbaar te verdedigen ten overstaan van de promotiecommissie van de Faculteit der Godgeleerdheid op donderdag 28 mei, 2015 om 11.45 uur in de aula van de universiteit, De Boelelaan 1105 door George Farquhar Vance Bristow Jr geboren te Pennsylvania, Verenigde Staten promotoren: prof.dr.
    [Show full text]
  • How Can Original Sin Be Inherited?
    DEAR FATHER KERPER Michelangelo, The Fall and Expulsion from Garden of Eden. Web Gallery of Art sinned against obedience. But this act How can original represents much more: they actually rejected friendship with God and, even worse, attempted to supplant God as God. sin be inherited? To see this more clearly, we must rewind the Genesis tape back to chapter ear Father Kerper: I’ve always had a huge 1. Here we find that God had created problem with original sin. It seems so unfair. I can the first human beings “in the image of God.” (Genesis 1:27) As such, they understand punishing someone who has broken a immediately enjoyed friendship and law. That’s perfectly just. But why should someone even kinship with God, who had Dwho’s done nothing wrong get punished for what someone else lovingly created them so that they could share everything with Him. did millions of years ago? Though Adam and Eve had everything that human beings could Many people share your understandable In the case of speeding, the possibly enjoy, the serpent tempted reaction against the doctrine of original punishment – say a $200 ticket – is them to seek even more. Recall the sin. As you’ve expressed so well, it does always imposed directly on the specific serpent’s words to Eve: “God knows in indeed seem to violate the basic norms of person who committed an isolated fact that the day you eat it [the forbidden fairness. But it really doesn’t. How so? illegal act. Moreover, the punishment is fruit] your eyes will be opened and you To overcome this charge of unfairness, designed to prevent dangerous and illegal will be like gods.” (Genesis 3:5) we must do two things: first, reconsider behavior by creating terribly unpleasant By eating the forbidden fruit, Adam the meaning of punishment; and second, consequences, namely costly fines and and Eve attempted to seize equality rediscover the social nature – and social eventually the loss of one’s license.
    [Show full text]
  • Chaos and Order, Order and Chaos: the Creation Story As the Story of Human Community
    Chaos and Order, Order and Chaos: The Creation Story as the Story of Human Community James E. Faulconer Extended prolegomenon Along with a number of other contemporary scholars, Walter Brueggemann has asked us to remember that God speaks to us in scripture most often through narrative and storytelling rather than systematic theological exposition. Speaking of the rst chapters of Genesis, he makes the following observation: The story is not explained. It is simply left there with the listening community free to take what can be heard. There is, of course, talk here of sin and evil and death. But it is understated talk. The stakes are too high for reduction to propositions. The story does not want to aid our theologizing. It wants, rather, to catch us in our living. It will permit no escape into theology.1 As Brueggemann says, the story is both concrete and imaginatively open-ended, allowing us the freedom to consider the variety of ways in which present events and those of the story may overlap.2 Scripture calls for a different kind of reading than what we use for a modern history, philosophy, or theology text. I will try to take the substance of Brueggemann’s warning to heart and read scripture differently than I would read a theology text. And I certainly hope not to read it merely as an aid to theologizing. Nevertheless, I will be doing scriptural theology. But I do so precisely because I think that is a kind of theology that can “catch us in our living” by helping us to read differently than we previously have.
    [Show full text]
  • The Forbidden Fruit and the Tree of Knowledge: an Inquiry Into the Legal History of American Marijuana Prohibition
    VIRGINIA LAW REVIEW VOLUME 56 OCTOBER 1970 NUMBER 6 THE FORBIDDEN FRUIT AND THE TREE OF KNOWLEDGE: AN INQUIRY INTO THE LEGAL HISTORY OF AMERICAN MARIJUANA PROHIBITION Richard ]. Bonnie* & Cbarles H. Whitebread, Il** Mr. Snell. What is the bill? Mr. Rayburn. It has something to do with something that is called marihuana. I believe it is a narcotic of some kind. Colloquy on the House floor prior to passage of the Marihuana Tax Act. • Assistant Professor of Law, University of Virginia. B.A., 1966, Johns Hopkins University; LL.B., 1969, University of Virginia . •• Assistant Professor of Law, University of Virginia. A.B., 1965, Princeton Uni­ versity; LL.B., 1968, Yale University. We wish to express our sincere appreciation to the students who assisted us in the preparation of the tables at Appendix A. Because the drug statutes of the several states are particularly confusing and difficult to find, and because so many jurisdictions have recently changed their drug laws, the preparation of the chart required long, tedious work which so many were kind enough to perform. To them, our most sincere thanks. We should like to thank especially Michael A. Cohen, John F. Kuether, W. Tracey Shaw, Alan K. Smith, and Allan J. Tanenbaum, all students at the University of Vir­ ginia School of Law, whose research assistance and tireless effort were invaluable. \Ve are particularly indebted to Professor Jerry Mandel who supplied us with much of the raw data used in the historical case studies in this Article. In his excel­ lent article on drug statistics in the Stanford Law Review, Problems 'With Official Drug Statistics, 2] STAN.
    [Show full text]
  • The Challenges to Islam from Scientific Views AO1
    The challenges to Islam from scientific views AO1 The compatibility of Islam with scientific theories The key difference between Islam and science is that Muslims believe that Allah created the universe as part of his divine master plan. The Big Bang and other scientific theories of the creation of the universe suggest how matter could come together and split apart without the need to refer to a first cause. However, whether it is the Big Bang or one of the other theories, Muslims believe that God is at work in the creation constantly. The Qur’an seems to agree that change happened gradually; that planets moved apart; that life then came into being but it is the reason behind such changes that Muslims see as Allah as they argue that Allah creates the forces to control the universe, and in that way the events described by modern scientists in their version of creation can be accepted. Many Muslim philosophers such as Al-Biruni saw evidence in the world that pointed to Allah as a creator and the first cause. They also argued that the universe was created within time. Medieval philosophers used reason to analyse what they saw and tried to make sense of creation just like a scientist might do today. This scientific method has been used to show that there is beauty and meaning in the universe and a power behind it all. However, the creation of humanity brings in one of the most difficult and controversial of scientific theories for a Muslim: evolution. Just as with other religious believers from different religious traditions, many Muslims just reject outright the theory of evolution and accept that if Allah is ‘God’ then anything is possible.
    [Show full text]
  • Practices of Islamic State (ISIS) in the Context of Islamic Eschatology
    Practices of Islamic State (ISIS) in the Context of Islamic Eschatology Andrey Chuprygin, Senior Lecturer, School of Asian Studies, National Research University “Higher School of Economics”, 101000, 20, Myasnitskaya str., Moscow, Russian Federation, E-mail: [email protected] Andrey Kudelin, Phd, Department of World History, Peoples’ Friendship University, 117198, Moscow Miklukho- Maklaya str. 6, E-mail: [email protected] Valeriy Matrosov, Graduate, School of Asian Studies, National Research University “Higher School of Economics”, Master Student, Faculty of Asian and African Studies, Saint Petersburg State University, 199034, 7-9, Universitetskaya nab., St. Petersburg, Russia, E-mail: [email protected] Abstract The History has shown once again, that one cannot fight something that one does not understand. In modern warfare both the military and the ideological fronts are at the same level of intensity, as the victory always depends not only on battlefield triumphs, but also on enlisting new adherents and holding to the old ones. And after two years of heroic fight of the “Obama Alliance” against IS in Syria and Iraq there is a clear indication, that Caliph Ibrahim (Abu Bakr al-Baghdadi) is winning on both fronts. The main goal of this article is an attempt to explain reasons underlying the success of ISIS leadership, that allowed the Islamists not only to evade the “degrade and destroy” strategy of the coalition, but also to build a new state, in the light of the context of Islamic eschatological concepts. To reach this goal, we strive to not only understand the perspectives of this newly- founded state and possible forecasts for its sustainability, but also to look into the reasons of IS attractiveness for large groups of people from a variety of countries and regions, through the lens of Islamic eschatology.
    [Show full text]
  • Reclaiming Lilith As a Strong Female Role Model
    Linfield University DigitalCommons@Linfield Senior Theses Student Scholarship & Creative Works 5-29-2020 Reclaiming Lilith as a Strong Female Role Model Kendra LeVine Linfield College Follow this and additional works at: https://digitalcommons.linfield.edu/relsstud_theses Part of the Biblical Studies Commons, and the Feminist, Gender, and Sexuality Studies Commons Recommended Citation LeVine, Kendra, "Reclaiming Lilith as a Strong Female Role Model" (2020). Senior Theses. 5. https://digitalcommons.linfield.edu/relsstud_theses/5 This Thesis (Open Access) is protected by copyright and/or related rights. It is brought to you for free via open access, courtesy of DigitalCommons@Linfield, with permission from the rights-holder(s). Your use of this Thesis (Open Access) must comply with the Terms of Use for material posted in DigitalCommons@Linfield, or with other stated terms (such as a Creative Commons license) indicated in the record and/or on the work itself. For more information, or if you have questions about permitted uses, please contact [email protected]. Reclaiming Lilith as a Strong Female Role Model Kendra LeVine RELS ‘20 5/29/20 A thesis submitted to the Department of Religious Studies in partial fulfillment of the requirements for the Bachelor of Arts in Religious Studies Linfield College McMinnville, Oregon THESIS COPYRIGHT PERMISSIONS Please read this document carefully before signing. If you have questions about any of these permissions, please contact the DigitalCommons Coordinator. Title of the Thesis: _____________________________________________________________ Author’s Name: (Last name, first name) _____________________________________________________________ Advisor’s Name _____________________________________________________________ DigitalCommons@Linfield (DC@L) is our web-based, open access-compliant institutional repository for digital content produced by Linfield faculty, students, staff, and their collaborators.
    [Show full text]