Practices of Islamic State (ISIS) in the Context of Islamic Eschatology
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Fazlallah Astarabadi and the Hurufis
prelims.046 17/12/2004 4:58 PM Page i MAKERS of the MUSLIM WORLD Fazlallah Astarabadi and The Hurufis “Shahzad Bashir is to be commended for producing a remarkably accessible work on a complex subject; his explanations are models of lucidity and brevity.” PROFESSOR DEVIN DEWEESE, INDIANA UNIVERSITY prelims.046 14/12/2004 1:37 PM Page ii SELECTION OF TITLES IN THE MAKERS OF THE MUSLIM WORLD SERIES Series editor: Patricia Crone, Institute for Advanced Study,Princeton ‘Abd al-Malik, Chase F.Robinson Abd al-Rahman III, Maribel Fierro Abu Nuwas, Philip Kennedy Ahmad ibn Hanbal, Christopher Melchert Ahmad Riza Khan Barelwi, Usha Sanyal Al-Ma’mun, Michael Cooperson Al-Mutanabbi, Margaret Larkin Amir Khusraw, Sunil Sharma El Hajj Beshir Agha, Jane Hathaway Fazlallah Astarabadi and the Hurufis, Shazad Bashir Ibn ‘Arabi,William C. Chittick Ibn Fudi,Ahmad Dallal Ikhwan al-Safa, Godefroid de Callatay Shaykh Mufid,Tamima Bayhom-Daou For current information and details of other books in the series, please visit www.oneworld-publications.com/ subjects/makers-of-muslim-world.htm prelims.046 14/12/2004 1:37 PM Page iii MAKERS of the MUSLIM WORLD Fazlallah Astarabadi and The Hurufis SHAHZAD BASHIR prelims.046 14/12/2004 1:37 PM Page iv FAZLALLAH ASTARABADI AND THE HURUFIS Oneworld Publications (Sales and editorial) 185 Banbury Road Oxford OX2 7AR England www.oneworld-publications.com © Shahzad Bashir 2005 All rights reserved Copyright under Berne Convention A CIP record for this title is available from the British Library ISBN 1–85168–385–2 Typeset by Jayvee, -
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 -
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 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. -
Martyrdom in Christianity and Islam Martyrdom 1Fl Christianity and Islam
33 MartyrdomMartyrdom 1fl in ChristianityChristianity andand Islam MAHMOUDMAHMOTJD M. M. AYOUBAYOUB nneue ofof methe most important marks of a person's faith faith oror commitmentcommitment toto OV a religiousa religious ideology ideology i.sis hishis readinessreadiness to to defenddefend thatthat faithfaith with life itself ifif necessary. Examples Examples of of such such heroic heroic sacrifice sacrifice or or martyrdom martyrdom abound abound in in bornboth ancientancient and contemporary society.society, InIn ancientancient times, the heroicheroic indifference of suchsuch menmen asas thethe StoicStoic philosopher, philosopher, Epktetus, Epictetus, to to torrure torture and and death death inin thethe affirmation of aa noblenoble idealideal earnedearned them the honor of martyrs; their example and ideal of total indifference to passionspassions and worldlyworldly life provided a model for earlyearly ChristianChristian martyrs. InIn ourour own time,time, such menmen as Che Guaverra andand his legendary comrade Tanya havehave beenbeen regardedregarded asas martyrsmartyrs andand even saints by somesome CatholicCatholic leftistleftist priests.priests. MartyrdomMartyrdom hashas beenbeen oneone of the most power-power ful instruments in thethe establishmentestablishment andand propagationpropagation ofof a a faithfaith oror ideology,ideology, and hencehence ofof aa newnew socialsocial order. In thisthis essay wewe shallshall examineexamine thethe philosophyphilosophy of of martyrdom martyrdom andand the role of martyrs inin Christianity -
Inside the Jihadi Mind Understanding Ideology and Propaganda
Inside the Jihadi Mind Understanding Ideology and Propaganda EMMA EL-BADAWY MILO COMERFORD PETER WELBY 1 2 Contents Executive Summary 5 Policy Recommendations 9 Introduction 13 Framework for Analysis Values 23 Objectives 35 Conduct 45 Group Identity 53 Scripture and Scholarship How Jihadi Groups Use the Quran and Hadith 63 How Jihadi Groups Make Use of / Reject Scholarship 67 Appendices Methodology 70 Glossary 74 Acknowledgements 76 Note This report was first published in October 2015. The research was carried by the Centre on Religion & Geopolitics. The work of the Centre on Religion & Geopolitics is now carried out by the Tony Blair Institute for Global Change. 3 4 1.0 Executive Summary This report identifies what ideology is shared by ISIS, Jabhat al- Nusra, and al-Qaeda in the Arabian Peninusla, as revealed in their propaganda, in order to inform effective counter-narratives. The ideology of global extremism can only be countered if it is first understood. This combination of theology and political objectives needs to be uprooted through rigorous scrutiny, and sustained intellectual confrontation. After the 9/11 attacks, Osama Bin Laden’s al- Qaeda had approximately 300 militants. ISIS alone has, at a low estimate, 31,000 fighters across Syria 55 and Iraq. Understanding how ideology has driven this Salafi-jihadism is a vital motivating force for extremist phenomenon is essential to containing and defeating violence, and therefore must be countered in order to violent extremism. curb the threat. But violent ideologies do not operate in a vacuum. AIM OF THE REPORT SUMMARY EXECUTIVE A fire requires oxygen to grow. -
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. -
Gcse Rs Paper 1: Islam Beliefs and Teachings Year 9 Autumn Term 2
GCSE RS PAPER 1: ISLAM BELIEFS AND TEACHINGS YEAR 9 AUTUMN TERM 2 The Oneness of God Predestination Holy Books • One of the most important beliefs for Muslims is Tawhid (the belief that there is only one God). Sunni: The Quran: • This belief is repeated daily in the Shahadah (one of the five pillars). o Believe God has already determined everything that will happen in the universe. • The Qur’an is the direct word of God, which was revealed to • A Muslim’s most important duty is to declare faith in one God. o Linked to Sunni belief of the supremacy of God’s will. Muhammad over a period of around 22 years. • God is unique. No one can picture God which is why there isn’t any pictures or o Doesn’t mean that people have no choice about how they behave. • Contains the foundation of every believer’s faith. statues of Him in Islam. • Is most sacred of all the holy books. Shi’a: • God is the only creator and controller of everything. • Is infallible (without error and non-changing) • Muslims believe they should accept whatever happens as the will of God (supremacy • Believe that God knows everything that is going to happen, but does not decide what is going to • Contains a mixture of historical accounts and advice on how of God’s will) happen. to follow God. • Shi’a Muslims do not see conflict between supremacy of God’s will and human freed to act • There are 114 surahs (chapters) in total. • Those who can recite the Qur’an from memory are given the Nature of Allah freely and make choices as God knows what you will choose but does not choose for you. -
7.4 Sharing Beliefs
7.4 Sharing Beliefs Key Terms Key Concepts Reincanation Hindu belief that the soul is Christian Eschatology: Christians believe that everyone has a immortal soul that leaves our body when we die and goes continually reborn in different to God either to heaven to Hell depending on ones belief and actions. Some Christians believe that Jesus died to forms, according to good or forgive all sins so everyone will live in heaven. Many Catholics also believe in purgatory, where the dead are purified of bad actions in the past (see Karma) their sins. KQ Do all Christians agree on what heaven and Hell is like? Moksha Liberation from the continuous cycle of birth, life Hindu Belief : Most Hindus believe that humans are in a cycle of death and rebirth called samsara. When a person dies, and death. their atman (soul) is reborn in a different body KQ What is ultimate goal for a Hindu? Resurrection In Christianity, the belief that Jesus rose from the dead. Near death Experience: Generally, something People are pronounced clinically dead when the heart stops beating, the lungs stop working and the brain ceases brought back to life. functioning. They can’t see, hear or be aware of anything. But some people claim to have died and come back to life Soul The spirit or immaterial part and in that time have had a spiritual experience. of human beings-often KQ What similarities do these NDE experiences have in common? regarded as surviving physical death. Islamic Eschatology: One of the key teachings of Islam is the belief that people are accountable for their actions. -
Topic Christian View Importance Impact on Christians Today The
Knowledge Organiser– Christian Beliefs Topic Christian View Importance Impact on Christians Today The Trinity * The Trinity is the belief that God is three * The Trinity is important as it shows the oneness * Christians use the Trinity to guide their worship and things in one, God the Father, Son and Holy of God – he is the Creator, Saviour and Guide belief – they can call on any part of God for help Spirit * The Nicene Creed is a statement from the * They can be inspired by the loving relationship Church confirming the Trinity * Christians are baptised in the name of the Trinity Creation *Creationist Christians believe the world was * Creation is important to Christians as they * It is important that Christians today are stewards of created in 6 actual days by God believe the Trinity was present - Jesus was the the Earth and look after and protect Gods creation *Liberal Christians believe God created the Word and the Holy Spirt was there to protect * Christians also have a duty to have children and world by the Big Bang *Creation shows Gods power/ love for humans populate the Earth The * Christians believe that Jesus Christ is the * Jesus came to this world to build a relationship * Christians believe that Jesus understands humans and Incarnation Son of God and came down to Earth in with humans our problems – he can sympathise with us and human form * It shows God loves the world and everyone in it understand our suffering The Last Days * Key events include, The Last Supper, * They teach of Jesus’s last actions and of Gods * Christians follow Jesus’s examples in life and death – of Jesus Life Betrayal, Arrest, Trial, Crucifixion, power and plan for humanity he taught them how to have a relationship with God Resurrection and Ascension * They also show Jesus as a role model for others through love and worship Salvation * Salvation is the belief that Jesus died for * It means everything Jesus taught is true * Christians believe that Jesus’s death allows them to our sins. -
Introducing Hell in Islamic Studies
CHAPTER � Introducing Hell in Islamic Studies Christian Lange In regard to the afterlife, scholars of Islam in the West have demonstrated a remarkably irenic temper, preferring to give far more attention to paradise than to hell. The Islamic hell, for the most part, has been viewed as no more than the mirror image of paradise, an ugly reflection of the beauties and the joys in heaven. Consequently, it has been considered a phenomenon of secondary logical and ontological order, as well as interest. The few general overviews of Islamic eschatology largely bypass the infernal regions,1 and the dedicated studies of the Islamic paradise, of which there are a fair number,2 cannot be said to be paralleled by the same number of scholarly forays into the Islamic hell.3 While the entry on paradise in the second edition of the Encyclopaedia of Islam (1954–2005) counts eleven columns in the printed edition, its entry 1 The most widely cited studies of this kind are Smith/Haddad, Islamic understanding, and El-Saleh, La vie future, each of whom pays much less attention to hell than to paradise. Also shorter overviews tend in this direction. See, for example, the classic study by Meier, The ultimate origin; or the stimulating essay by Reinhart, The here and the hereafter. 2 Al-Azmeh, Rhetoric for the senses; Lange, Paradise in the Islamic religious imagination; Lohlker/Nowak, Das islamische Paradies; MacDonald, Islamic eschatology—VI; Raven, A Kitāb al-ʿAẓama; Rosenthal, Reflections on love; Schimmel, The celestial garden. See also the numerous studies of aspects of paradise in the Quran, for example Horovitz, Das koranische Paradies; Jenkinson, Rivers of paradise; Lange, The discovery of paradise; Neuwirth, Reclaiming paradise lost; O’Shaughnessy, Eschatological themes, 76–107; Tubach, Schönheiten; Wendell, The denizens of paradise. -
False Prophets? Ontological Conflicts and Religion-Making in An
CHAPTER 4 False Prophets? Ontological Con!icts and Religion-Making in an Indonesian Court Kari Telle INTRODUCTION Since 1998, when Indonesians embarked on a process of democratiza- tion after more than three decades of authoritarian rule, there has been a sharp rise in accusations of “insults to Islam” and ensuing prosecutions of blasphemy. This chapter examines a blasphemy trial on the island of Lombok in 2010, in which an elderly Muslim farmer from East Lombok was accused of being a “false prophet” ( nabi palsu ) and taken to court. In court, Pak Abdullah alias Amaq Bakri testi#ed that he had visited heaven on several occasions, including the highest seventh level. 1 Yet it was the claim that he had received revelations from the Angel Gabriel, a key #g- ure in the Islamic tradition, that court of#cials and religious authorities found particularly troubling. Besides challenging mainstream under- standings of prophesy in Sunni Islam, local authorities worried that other Muslims might be misled to assume that divinity might crop up anywhere K. Telle ( ) Chr. Michelsen Institute, Bergen, Norway © The Author(s) 2016 89 B.E. Bertelsen, S. Bendixsen (eds.), Critical Anthropological Engagements in Human Alterity and Difference , DOI 10.1007/978-3-319-40475-2_4 90 K. TELLE and within anyone. While the prosecutor demanded a one-and-a-half year sentence, the judges on the District Court ruled that a one-year prison sentence was suf#cient since the accused was of an advanced age, did not have a prior criminal record, and declared himself willing “to return to the true Islamic teachings” 2.