Islam Is Your Birthright
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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. -
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. -
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. -
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. -
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. -
Transcendence of God
TRANSCENDENCE OF GOD A COMPARATIVE STUDY OF THE OLD TESTAMENT AND THE QUR’AN BY STEPHEN MYONGSU KIM A THESIS SUBMITTED IN PARTIAL FULFILMENT OF THE REQUIREMENTS FOR THE DEGREE PHILOSOPHIAE DOCTOR (PhD) IN BIBLICAL AND RELIGIOUS STUDIES IN THE FACULTY OF HUMANITIES AT THE UNIVERSITY OF PRETORIA SUPERVISOR: PROF. DJ HUMAN CO-SUPERVISOR: PROF. PGJ MEIRING JUNE 2009 © University of Pretoria DEDICATION To my love, Miae our children Yein, Stephen, and David and the Peacemakers around the world. ii ACKNOWLEDGEMENTS First, I thank God for the opportunity and privilege to study the subject of divinity. Without acknowledging God’s grace, this study would be futile. I would like to thank my family for their outstanding tolerance of my late studies which takes away our family time. Without their support and kind endurance, I could not have completed this prolonged task. I am grateful to the staffs of University of Pretoria who have provided all the essential process of official matter. Without their kind help, my studies would have been difficult. Many thanks go to my fellow teachers in the Nairobi International School of Theology. I thank David and Sarah O’Brien for their painstaking proofreading of my thesis. Furthermore, I appreciate Dr Wayne Johnson and Dr Paul Mumo for their suggestions in my early stage of thesis writing. I also thank my students with whom I discussed and developed many insights of God’s relationship with mankind during the Hebrew Exegesis lectures. I also remember my former teachers from Gordon-Conwell Theological Seminary, especially from the OT Department who have shaped my academic stand and inspired to pursue the subject of this thesis. -
A Teacher's Guide to Islam
A teacher’s guide to Islam Religion Name Islam Followers are called Muslims Founder Muhammad (peace be upon him ) When founded? The prophet Muhammad (circa 570-632 A.D.) introduced Islam in 610 A.D. Holy/Special book/s The Qur’an Holy/Special building/s Mosque Main Symbol Although Islam has no symbol doctrinally associated with it, the symbol of the crescent moon and star is now widely used to symbolise Islam. The crescent represents progress and the five pointed star, light and knowledge. Beliefs about God Allah is the name Muslims use for the supreme and unique God, who created and rules everything. The heart of faith for all Muslims is obedience to Allah's will. Allah is eternal, omniscient, and omnipotent. - Allah has always existed and will always exist. - Allah knows everything that can be known. - Allah can do anything that can be done. Allah has no shape or form. - Allah can't be seen. - Allah can't be heard. - Allah is neither male nor female. Allah is just... - Allah rewards and punishes fairly but Allah is also merciful. A believer can approach Allah by praying, and by reciting the Qur'an. Muslims worship only Allah because only Allah is worthy of worship. All Muslims believe that God is one alone: There is only one God. God has no children, no parents, and no partners. God was not created by a being. There are no equal, superior, or lesser Gods Page 1 of 6 These materials have been created by the HLP (Hub Lead Practitioners) group, funded by Sarum St Michael’s Education Trust and the Salisbury Diocesan Board of Education. -
The Month of Allah
ُﻣ َﺤ َّﺮم MUHARRAM The Month of Allah www.ourmuslimclassroom.com Story of Islamic calendar This month marks the beginning of a new Islamic year, which was initiated after the Hijrah, or emigration, of Prophet Muhammad and which marked the formation of the first Muslim nation within an independent Islamic territory under the rule of Muslims. The Muslims had no formal annual calendar until the caliphate of ‘Umar Ibn Al-Khattaab, may Allah be pleased with him. In the third or fourth year of his caliphate, ‘Umar, may Allah be pleased with him, received a message from Abu Moosa Al-Ash’ari, may Allah be pleased with him, who suggested that their future correspondence be confirmed with the appropriate date. Therefore, ‘Umar, may Allah be pleased with him, gathered some of the surviving companions of the Prophet and consulted them on this matter. Some of them suggested adopting the Persian Calendar; others proposed adopting the Roman Calendar; others still proposed that the Muslims should form their own calendar and that it should start from the birth of the Prophet ; another group agreed but thought that the new Islamic Calendar should start from the day on which the Prophet embarked upon his mission; another group believed that this new Islamic Calendar should begin from the emigration of the Prophet while a final group believed that it should start from his death. After a discussion, they may Allah be pleased with them all agreed unanimously to adopt that the Islamic Calendar should start from when the Prophet emigrated from Makkah to Madeenah and that the first month of this new Calendar be that of Muharram. -
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. -
The Muslim Jesus: Dead Or Alive?
Bulletin of SOAS, 72, 2 (2009), 237–258. © School of Oriental and African Studies. Printed in the United Kingdom. The Muslim Jesus: Dead or alive? Gabriel Said Reynolds Notre Dame University [email protected] Abstract According to most classical Muslim commentators the Quran teaches that Jesus did not die. On the day of the crucifixion another person – whether his disciple or his betrayer – was miraculously transformed and assumed the appearance of Jesus. He was taken away, crucified, and killed, while Jesus was assumed body and soul into heaven. Most critical scholars accept that this is indeed the Quran’s teaching, even if the Quran states explicitly only that the Jews did not kill Jesus. In the present paper I con- tend that the Quran rather accepts that Jesus died, and indeed alludes to his role as a witness against his murderers in the apocalypse. The paper begins with an analysis of the Quran’s references to the death of Jesus, continues with a description of classical Muslim exegesis of those references, and concludes with a presentation of the Quran’s conversation with Jewish and Christian tradition on the matter of Jesus’ death. In Richard Burton’s account of his covert pilgrimage to Mecca and Medina, he describes visiting the devotional area outside the chamber (hujra, by tradition ˙ the room of Muhammad’s beloved wife ʿĀ’isha) of the Prophet’s mosque. ˙ The chamber itself, Burton discovered, was kept out of view by an ornate cur- tain. Still he reports that on the other side of the curtain were arranged the tombs of Muhammad, Abū Bakr, and ʿUmar. -
RSOC 154. Winter 2016 Jesus in Islam and Christianity
RSOC 154. Winter 2016 Jesus in Islam and Christianity: A Comparison of Christologies Instructor: Professor D. Pinault Tuesday-Thursday 2.00-3.40pm Classroom: Kenna 310 Prof. Pinault’s Office: Kenna 323 I Telephone: 408-554-6987 Email: [email protected] Office hours: Tuesday & Thursday 4.15- 5.15pm & by appointment NB: This is an RTC level 3 course. Course prerequisites: Introductory- and intermediate-level courses in Religious Studies. RSOC 154. Winter 2016. Jesus in Islam & Christianity. Syllabus. 1 | Page Course description. A prefatory comment: Too often, in my experience, Muslim-Christian dialogue, motivated by a praiseworthy and entirely understandable desire to minimize violence and destructive prejudice, tends to emphasize whatever the two religions share in common. Interfaith gatherings motivated by such concerns sometimes neglect points of substantive difference between the faiths, especially with regard to Islamic and Christian understandings of Jesus. This is regrettable, and certainly not the approach I propose to attempt as you and I undertake this course. Instead, while acknowledging certain similarities between Islam and Christianity, and giving attention to the highly important commonalities they share with Judaism (all three faiths, it should be noted, are given a special shared status in Islamic theology as al-adyan al- samawiyah, “the heavenly religions”), I nonetheless will emphasize the radical differences between Islam and Christianity in their understandings of Jesus. I do this for a specific reason. I believe that highlighting only the similarities between these traditions does a disservice to both, whereas a critical yet sympathetic comparison of Islamic and Christian Christologies allows us to appreciate the distinctive spiritual treasures available in each religion.