DOCSLIB.ORG

Amman Message

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Amman Message AMMAN MESSAGE ALL INFOPXATION CONTAINED HERNIN IS UNCLASSIFIED DATE O2282O12 DY 65179IDm/3AJ/sTP/b1 ACLURM051111 FB1050623 Amman Message Most Compassionate In the name of God Most Merciful Salutations His chosen Prophet Prayers and upon household his courageous companions upon the Prophets and and all theapostles prophets male Mankind We from apair of GodAlmigh treatedjaw nations and tnbes that know andfesale ad adeyou into ye ma in the God is the most each other The Os honoared ofyoti 4gbt of 13 zigbteote.r ofyon AlHnjxraI of Hashcmite of Jordan seizes the opportunity Amman the capital of the Kingdom revealed to issue of Ramadan in which the Holy Quran was this Holy Month and in this whole world brethren in Muslim lands statement to the public to our at nd the Islamic Nation is facing today We are aware of the dangers challenges incite disunity tarnish Evils threaten its identity this difficult jmctore of its course the of Islam Some and assail its tenets they attack fiercely very message its religion their who But it is not enemy Others who attack Islam imagine it is their encmy The done and criminal acts in its name claim to belong to Islam have gruesome revealed the Almighty to under attack is the of tolerance by message that is message and carried after Gods and salutations be upon him His prophet Muhammad prayers and household membere message of brotherhood him by his orthodox successors of human that embraces the entire sphere and humanity forming righteous religion of others and is and what is wrong accepting life upholding what good forbidding honouring all human beings assaults Hashemite ofJordan has sought to repel Over many years the Kingdom of the it and true understanding on Islam by halting the fallacies against promoting the and historical legacy of the Hashemite faith These efforts are inspired by religious the of God direct descendants of the Prophet Messenger monarchy honoured as Hussein Bin Talal God rest his soul persisted For five dccades his late Majesty King of the worlds Muslims His to reform the and support the unity tirelessly image the steadfastness since has continued this effort with same Majesty King Abdullah II ward off Muslim His is determined to the day he held the flag Today Majesty of human His goal is to isolation in the movement society marginalization and global be full in 1.2 billion Muslims themselves to partners assert what the worlds expect in our and in the of humanity age the development of human civilization progress ACLURM051112 I- bIUDUbL4 of The Muslim faith is based on belief in one God and the message His Prophet which the Ramadan fast in which we the daily prayers by we connect to our Creator resist and the desires of the the Zakat charitable tax which we discipline body by help the of others and the Haj pilgrimage so Gods House Mecca which represents unity those who able These the Nation the Umnsah and is performed by are obligations human behaviour in all its have created nd cohesive regulating dimensions strong civiiizadon reflect that are Nation and great Equally important they deep principles of the human and needed for humanitys own good unity race equal rights of obligations peace security social equality the honouring pledges neighborliness and respect for others and the protection of belongings and property different faiths and Islams principles also provide common ground among The of divine is and Muslims believe in all peoples origin religions one messengers of God denying the message of any of them is deviation from Islam This furnishes with wide platform upon which peoples of different faiths can meet together respect for others ideas and faiths and act in common in the service of human society The believe//i in that which bath bten resealed unto him messenger from his Lord and so do the believers Each one believe/b in God and his and i.e and his make no angels sedpfures messengers We distinction between His and We and anj of noe.esengers thy saJ bears un ob Groni ii Thy forgivene.cs onr Lord Unto thee is the joseroying AlBaqara 285 Islam honours every human being without distinction of colour race or religion We have honoured the them land sons ofAdam provided /ranipoor on and sea sustaised them with good things and conferred on theta ipeda/ above creation favours agreatpart of our Allsraa 70 Islam also affirms that Muslims when spreading the call of God are called to act gently on earth Invite to the waj of/he Len with wisdom and beautiful preaching and wi/h them in best and argue way that are met/gracious AlNah/ 125 ACLURM051113 I- bIUDUbLD Muslims to shun violence Because the Islamic mission is based on reason are and and cruelty and speak with kindness respect thai thou dost deal with them wert Ti is par of/be Merry of God gent about thou severe or harsh-hearted thy would bane broken aenqy from them and them and consult with thee So pardon athforgivenessfor them upon the conduct ojaffairt Aallmran 159 is to all Islam clarified that its message to bring mercy peoples We sent thee not save as Merry for all creatures AlAnbjyaa 107 the of Prophet Muhammad Peace Be Unto Him emphasized concepts compassion and tenderness in Islam when he said Mercy from the Most Merciful is bestowed on creations of God on those who have mercy on others and those who have mercy on will have on earth The Almighty iii the Heavens mercy you desires to be treated It tolerance and Islam calls for treating others as one urges that elevate human life forgiveness qualities The an is an thereto in degree but recompense for injury injury equal avd makts his reward is due God apersonfargi vet reconciliation froni Shsera 40 Evil be with what is i\ror can Goodness and equal RupelEvil become as it better Then evill he between whom and thee was haired were thj fr/coed acid intimate Fussilat 34 calls for others their and Islam treating justly safeguarding rights possessions to and And let aol the haired of others /00 tnakeyo swerve wrong that is next depart fromjiestice Bejiosi Iopiei AlMa/des their and God commands you to rctum mo/s to owners fyoujsedge between people you shafijudge withjusticc AlNisa 58 ACLURM051114 I- bIUDUbib their and nvvng not mankind ice So gjvefrltmearure aedfrllwegbt work not in the earth after the fair ordering eodr and confusion thereof A/Arc 85 convesitions and and condemns treachery and Islam dictates respect for pledges treason break nOt God when have entered into it ad Full the Co penant of ye made God oat/is have then indeedyou your your fteryou confirmed smvy A/Nab/s 91 be non-fighters no Islam upholds human life There is to no fighting against on children in their mothers laps on students assault on civilians and their propteties is To assault the life of human being in the schools on older men and women of the sins for the to life of all and this is one gravest equivalent to assaulting right of life is the basis for the continuation humanity unless it be cmirderorfsrspreading If any one aperwn for would be as slew/he wbolepeopl.e Andjf misehif in the/andit jibe be saved the the whole any one saved %t it sveuW as jibe left of peaple AIMaida 32 and Islam respects balance moderation equanimity balanced be Thus have we made ofyou an Ummatjust/y thatye might witnesses over the nations and the Apostle witness overyoser.celves AlBaqisra 143 said The Prophet Muhaniniad Peace Be Upon Him Fati/itate and dont well and dont shun away hesitate augler Hadteth Sharre advances in scholarship and This is the faith that made historic sdence in whose intellectual life achievements that empowered great civilization the vehide to achievements non-Muslims had their share and which became bring well knowledge for the West as ACLURM051115 I- bIUDUbL Islam calls on Muslims to demonstrate tolerance and human delight in life it opposes extremism exaggeration and intransigence These phenomena are veils conceal the of oncs and against right thinking they repercussions actions encourage reckless for and civilized disregard religion reason behavior Indeed Islam rejects extremism deviation from as true faith and form of injustice Furthermore it is not trait that characterized it is aberration particular nation an that has been all experienced by nations races and religions We denounce extremism today just as our forefathers relentlessly did throughout Islamic history Time after time they insisted on the importance of one clear truth the ends do not the means this truth Islam is justify We speak again today a.rcligion of ethics that seeks what is for in the entire world Its good people principles are those of honour The means for spreading Islam are ethical means And Islam can only be defended through ethical means The foundation of relations between Muslims others and is peace In Islam war is and is only justified by necessity challenges No fighting permissible when others pose no aggression Even then the of Muslims ia to treat others with and duty justice benevolence Gadforbid.ryou not with rgardto those who ghtyou smtJorjour Faith nor dtheyou out ofyour homes from dea1iug kindjy andjujty with them For God hsseth 1hse who arejust AlMamtabina But jfthfy cease let there be no to those niho boctil.4y except practice oppression AlBaqara 193 On on moral denounce the religious grounds grounds we contemporary of terrorism which is associated with concept wrongful practices wherever they cQme from assaults including on peaceful civilians killing prisoners and the wounded unethical practices such as the destruction of buildings and ransacking Cities These attacks on human life the law despotic
Load more

Recommended publications
  • Open Letter to His Holiness Pope Benedict Xvi
    In the Name of God, the Compassionate , the Merciful, And may Peace and Blessings be upon the Prophet Muhammad OPEN LETTER TO HIS HOLINESS POPE BENEDICT XVI In the Name of God, the Compassionate , the Merciful, Do not contend with people of the Book except in the fairest way …. (The Holy Qur’an, al-Ankabut , : ). Your Holiness, September th , we thought it appropriate, in the spirit of open exchange, to address your use of a debate between the Emperor Manuel II Paleologus and a “learned Persian” as the starting point for a discourse on the relationship between reason and faith. While we applaud your efforts to oppose the dominance of positivism and materialism in human life, we must point out some errors in the way you mentioned Islam as a counterpoint to the proper use of reason, as well as some mistakes in the assertions you put forward in support of your argument. There is no Compulsion in Religion You mention that “according to the experts ” the verse which begins, There is no compulsion in religion (al-Baqarah : ) is from the early period when the Prophet “was still powerless and under threat,” but this is incorrect. In fact this verse is acknowledged to belong to the period of Quranic revelation corresponding to the political and military ascendance of the young Muslim community. There is no compulsion in religion was not a command to Muslims to remain steadfast in the face of the desire of their oppressors to force them to renounce their faith, but was a reminder to Muslims themselves, once they had attained power, that they could not force another’s heart to believe.
    [Show full text]
  • A Mainstream Islamic Response to the Beliefs and Practices of Islamic State
    DIOCESAN SYNOD - 15.11.14 A Mainstream Islamic response to the beliefs and prac5ces of Islamic State Imam Monawar Hussain Muslim Tutor, Eton College Founder, The Oxford Foundaon www.theoxfordfoundaon.com Aims • What is Mainstream Islam? • What is extremist theology? Al-Qaeda, Al— Shabab, IS, ISIL, 9/11,7/7, Pakistani/Afghani Taliban share the same theology. We can only defeat these groups if we can defeat the theology that underpins them. • Mainstream responses Qur’an Hadith Primary Sources of Islam ©Imam Monawar Hussain Linguisc Sufi / Understanding Tradi5onalist Esoteric the Qur’an Tradi5onalist & Raonalist ©Imam Monawar Hussain Islam Hadith of Jibril Iman Ihsan ©Imam Monawar Hussain Shahada Hajj Salah Islam Zakah Sawm ©Imam Monawar Hussain Belief in Allah Desny, both the His Angels good and evil Iman Day of His Revealed Judgement Books His Messengers ©Imam Monawar Hussain Doing that Perfecon which is of Faith beau5ful Ihsan ©Imam Monawar Hussain Historical unfolding of the dimension ‘Islam’ Usul al-Fiqh / Principles of Jurisprudence Fiqh (Understanding) / Orthopraxis Sunni Schools of Law /Shi’i Schools of Law ©Imam Monawar Hussain Theology Ilm al-Kalam Iman School of al-Ashari (d. 324 AH / 936 CE) School of al-Maturidi (d. 333 AH / 944 CE) Khawarij (late 7th century) ©Imam Monawar Hussain Sufism Numerous Spiritual Orders Ihsan Naqshbandi Qadari Chish Shadhali Mevlevi ©Imam Monawar Hussain Extremist Theology • Interprets the Qur‘ān literally. • They are selec5ve in the hadīth they use. • Arbitrarily declare Muslims non-Muslim (Tak*r) and therefore jus5fy killing civilians. • Jus5fy rebellion against central Authority. • A Theology of Separateness - Separate themselves from the community of Muslims.
    [Show full text]
  • The Kafir CHAPTER 5
    the kafir CHAPTER 5 Until now we have looked at the big picture of Sharia and then the po- SITIONÏOFÏWOMENÏINÏ3HARIAÏ7EÏNOWÏCOMEÏTOÏAÏNEWÏSUBJECTTHEÏUNBELIEVERÏ or non-Muslim. The word “non-Muslim” is used in the translation of 3HARIAÏLAW ÏBUTÏTHEÏACTUALÏ!RABICÏWORDÏUSEDÏISÏh+AlRvÏ"UTÏTHEÏWORDÏ+AlRÏ means far more than non-Muslim. The original meaning of the word was “concealer”, one who conceals the truth of Islam. Ï4HEÏ+ORANÏSAYSÏTHATÏTHEÏ+AlRÏMAYÏBEÏDECEIVED ÏPLOTTEDÏAGAINST ÏHAT - ed, enslaved, mocked, tortured and worse. The word is usually translated as “unbeliever” but this translation is wrong. The word “unbeliever” is LOGICALLYÏANDÏEMOTIONALLYÏNEUTRAL ÏWHEREAS Ï+AlRÏISÏTHEÏMOSTÏABUSIVE ÏPREJ - udiced and hateful word in any language. 4HEREÏAREÏMANYÏRELIGIOUSÏNAMESÏFORÏ+AlRSÏPOLYTHEISTS ÏIDOLATERS Ï0EO - ple of the Book (Christians and Jews), Buddhists, atheists, agnostics, and PAGANSÏ+AlRÏCOVERSÏTHEMÏALL ÏBECAUSEÏNOÏMATTERÏWHATÏTHEÏRELIGIOUSÏNAMEÏ IS ÏTHEYÏCANÏALLÏBEÏTREATEDÏTHEÏSAMEÏ7HATÏ-OHAMMEDÏSAIDÏANDÏDIDÏTOÏ POLYTHEISTSÏCANÏBEÏDONEÏTOÏANYÏOTHERÏCATEGORYÏOFÏ+AlRÏ )SLAMÏ DEVOTESÏ AÏ GREATÏ AMOUNTÏ OFÏ ENERGYÏ TOÏ THEÏ +AlRÏ 4HEÏ MAJORITYÏ ÏOFÏTHEÏ+ORANÏISÏDEVOTEDÏTOÏTHEÏ+AlR ÏANDÏNEARLYÏALLÏOFÏTHEÏ3IRAÏ Ï deals with Mohammed’s struggle with them. The Hadith (Traditions) de- VOTESÏÏOFÏTHEÏTEXTÏTOÏ+AlRS 1. Overall, the Trilogy devotes 60% of its CONTENTÏTOÏTHEÏ+AlRÏ Amount of Text Devoted to Kar Hadith 37% Sira 81% Koran 64% Trilogy Total 51% 0% 20% 40% 60% 80% 1 http://cspipublishing.com/statistical/TrilogyStats/AmtTxtDe-
    [Show full text]
  • Sunni – Shi`A Relations and the Implications for Belgium and Europe
    FEARING A ‘SHIITE OCTOPUS’ SUNNI – SHI`A RELATIONS AND THE IMPLICATIONS FOR BELGIUM AND EUROPE EGMONT PAPER 35 FEARING A ‘SHIITE OCTOPUS’ Sunni – Shi`a relations and the implications for Belgium and Europe JELLE PUELINGS January 2010 The Egmont Papers are published by Academia Press for Egmont – The Royal Institute for International Relations. Founded in 1947 by eminent Belgian political leaders, Egmont is an independent think-tank based in Brussels. Its interdisciplinary research is conducted in a spirit of total academic freedom. A platform of quality information, a forum for debate and analysis, a melting pot of ideas in the field of international politics, Egmont’s ambition – through its publications, seminars and recommendations – is to make a useful contribution to the decision- making process. *** President: Viscount Etienne DAVIGNON Director-General: Marc TRENTESEAU Series Editor: Prof. Dr. Sven BISCOP *** Egmont - The Royal Institute for International Relations Address Naamsestraat / Rue de Namur 69, 1000 Brussels, Belgium Phone 00-32-(0)2.223.41.14 Fax 00-32-(0)2.223.41.16 E-mail [email protected] Website: www.egmontinstitute.be © Academia Press Eekhout 2 9000 Gent Tel. 09/233 80 88 Fax 09/233 14 09 [email protected] www.academiapress.be J. Story-Scientia NV Wetenschappelijke Boekhandel Sint-Kwintensberg 87 B-9000 Gent Tel. 09/225 57 57 Fax 09/233 14 09 [email protected] www.story.be All authors write in a personal capacity. Lay-out: proxess.be ISBN 978 90 382 1538 9 D/2010/4804/17 U 1384 NUR1 754 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise without the permission of the publishers.
    [Show full text]
  • The Islamic Traditions of Cirebon
    the islamic traditions of cirebon Ibadat and adat among javanese muslims A. G. Muhaimin Department of Anthropology Division of Society and Environment Research School of Pacific and Asian Studies July 1995 Published by ANU E Press The Australian National University Canberra ACT 0200, Australia Email: [email protected] Web: http://epress.anu.edu.au National Library of Australia Cataloguing-in-Publication entry Muhaimin, Abdul Ghoffir. The Islamic traditions of Cirebon : ibadat and adat among Javanese muslims. Bibliography. ISBN 1 920942 30 0 (pbk.) ISBN 1 920942 31 9 (online) 1. Islam - Indonesia - Cirebon - Rituals. 2. Muslims - Indonesia - Cirebon. 3. Rites and ceremonies - Indonesia - Cirebon. I. Title. 297.5095982 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying or otherwise, without the prior permission of the publisher. Cover design by Teresa Prowse Printed by University Printing Services, ANU This edition © 2006 ANU E Press the islamic traditions of cirebon Ibadat and adat among javanese muslims Islam in Southeast Asia Series Theses at The Australian National University are assessed by external examiners and students are expected to take into account the advice of their examiners before they submit to the University Library the final versions of their theses. For this series, this final version of the thesis has been used as the basis for publication, taking into account other changes that the author may have decided to undertake. In some cases, a few minor editorial revisions have made to the work. The acknowledgements in each of these publications provide information on the supervisors of the thesis and those who contributed to its development.
    [Show full text]
  • The Muslim 500 2011
    The Muslim 500 � 2011 The Muslim The 500 The Muslim 500 � 2011 The Muslim The 500 The Muslim 500The The Muslim � 2011 500———————�——————— THE 500 MOST INFLUENTIAL MUSLIMS ———————�——————— � 2 011 � � THE 500 MOST � INFLUENTIAL MUSLIMS · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · All rights reserved. No part of this book may be repro- The Muslim 500: The 500 Most Influential Muslims duced or utilised in any form or by any means, electronic 2011 (First Edition) or mechanic, inclding photocopying or recording or by any ISBN: 978-9975-428-37-2 information storage and retrieval system, without the prior · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · written permission of the publisher. Views expressed in The Muslim 500 do not necessarily re- Chief Editor: Prof. S. Abdallah Schleifer flect those of RISSC or its advisory board. Researchers: Aftab Ahmed, Samir Ahmed, Zeinab Asfour, Photo of Abdul Hakim Murad provided courtesy of Aiysha Besim Bruncaj, Sulmaan Hanif, Lamya Al-Khraisha, and Malik. Mai Al-Khraisha Image Copyrights: #29 Bazuki Muhammad / Reuters (Page Designed & typeset by: Besim Bruncaj 75); #47 Wang zhou bj / AP (Page 84) Technical consultant: Simon Hart Calligraphy and ornaments throughout the book used courtesy of Irada (http://www.IradaArts.com). Special thanks to: Dr Joseph Lumbard, Amer Hamid, Sun- dus Kelani, Mohammad Husni Naghawai, and Basim Salim. English set in Garamond Premiere
    [Show full text]
  • The 2005Th Amman Message: Significant Reference for Nusantara Ulama to Enlarge the Existing Indonesian Plurality
    Millatī, Journal of Islamic Studies and Humanities Vol. 3, No. 2, Des. 2018: h. 1-28. DOI: 10.18326/millati.v3i1.173-187 The 2005th Amman Message: Significant Reference for Nusantara Ulama to Enlarge the Existing Indonesian Plurality H. Hadri Hasan and D.I Ansusa Putra State Islamic University (UIN) Sulthan Thaha Saifuddin, Jambi, Indonesia [email protected] Abstract The Amman Message (Arabic: ) signed by 500 Ulama from Moslem countries, both Shia and Sunni, on the 27th of Ramadan 1425 H or 9 November 2004 in Amman, Jordan. This declaration is a reaction to the widespread fragmentation and decentralization of Muslim identity. The Amman Message positioning Islamic valued vis-a-vis the dynamic modern world. The method used in this research was tracing the content of the book of Risalat Amman (Amman Message), especially to the Ulama consensus related to the topic of pluralism. As an Islamic scholars consensus from all over the world, the Amman Message discussed and decided some opinions on plurality. This article would parse the significance of this message and its contribution to the Indonesian Islamic scholars’ perspective in perceiving the plurality existing in Indonesia modern world, within the Indonesian Islam and in context Indonesia cross religion discourse and dialogue intra-religion concept. Keywords: Risalat Amman (Amman Message), Nusantara Ulama, Indonesian Plurality, and Islamic Interpretation. Abstrak Risalat Amman atau Deklarasi Amman ditandatangani oleh 500 Ulama dari negara- negara Islam, baik Syiah maupun Sunni, pada tanggal 27 Ramadhan 1425 H atau 9 November 2004 di Amman, Yordania. Deklarasi ini adalah reaksi terhadap fragmentasi dan desentralisasi identitas Muslim yang tersebar luas.
    [Show full text]
  • Country Advice Jordan Jordan – JOR36525 – Christians – Muslims – Communal Violence – State Protection 30 April 2010
    Country Advice Jordan Jordan – JOR36525 – Christians – Muslims – Communal violence – State protection 30 April 2010 1. What is the current situation and treatment of Christians by Muslims in Jordan? Most of the limited sources on this topic indicate that the Jordanian Christian and Muslim population are generally amicable and the Christian population is well integrated in Jordanian society. It appears, however, that in order to maintain the status quo the communities avoid issues of intermarriage and Muslim conversion to Christianity. There were no reports of sectarian incidents prior to 2008 when 12 Jordanian members of Al Qaeda attacked two local Churches. It appears that Jordanian Christians have now become a new target for the group. Nonetheless, though the Christian community appears concerned about the rise of Islamism in the region, the same does not apply to the local context in Jordan. General Situation According to a range of sources, more than 92 % of the Jordanian population is Sunni Muslim. Estimates of the number of Christian citizens vary from 1.5 to 5 % of the population with the majority being Greek Orthodox. According to church leaders there are an estimated 150,000 Christians in Jordan.1 A number of sources confirm that Jordanian Christians do not feel threatened and live harmoniously with local Muslims.2 In a paper on Palestinian Christians in Jordan, the author noted that their economic, social and political strength remains disproportionate to their actual size and has „provided a source of envy for other minorities,
    [Show full text]
  • An Analytical Study of Women-Related Verses of S¯Ura An-Nisa
    Gunawan Adnan Women and The Glorious QurÞÁn: An Analytical Study of Women-RelatedVerses of SÙra An-NisaÞ erschienen in der Reihe der Universitätsdrucke des Universitätsverlages Göttingen 2004 Gunawan Adnan Women and The Glorious QurÞÁn: An Analytical Study of Women- RelatedVerses of SÙra An-NisaÞ Universitätsdrucke Göttingen 2004 Die Deutsche Bibliothek – CIP-Einheitsaufnahme Ein Titelsatz für diese Publikation ist bei der Deutschen Bibliothek erhältlich. © Alle Rechte vorbehalten, Universitätsverlag Göttingen 2004 ISBN 3-930457-50-4 Respectfully dedicated to My honorable parents ...who gave me a wonderful world. To my beloved wife, son and daughter ...who make my world beautiful and meaningful as well. i Acknowledgements All praises be to AllÁh for His blessing and granting me the health, strength, ability and time to finish the Doctoral Program leading to this book on the right time. I am indebted to several persons and institutions that made it possible for this study to be undertaken. My greatest intellectual debt goes to my academic supervisor, Doktorvater, Prof. Tilman Nagel for his invaluable advice, guidance, patience and constructive criticism throughout the various stages in the preparation of this dissertation. My special thanks go to Prof. Brigitta Benzing and Prof. Heide Inhetveen whose interests, comments and guidance were of invaluable assistance. The Seminar for Arabic of Georg-August University of Göttingen with its international reputation has enabled me to enjoy a very favorable environment to expand my insights and experiences especially in the themes of Islamic studies, literature, phylosophy, philology and other oriental studies. My thanks are due to Dr. Abdul RazzÁq Weiss who provided substantial advice and constructive criticism for the perfection of this dissertation.
    [Show full text]
  • Mohammad N. Miraly Faculty of Religious Studies Mcgill University, Montreal April 2012
    FAITH AND WORLD CONTEMPORARY ISMAILI SOCIAL AND POLITICAL THOUGHT Mohammad N. Miraly Faculty of Religious Studies McGill University, Montreal April 2012 A thesis submitted to McGill University in partial fulfillment of the requirements of the degree of Doctor of Philosophy in Religious Studies © 2012 Mohammad N. Miraly TO MY F ATHER AND M OTHER TABLE OF CONTENTS Abstract i Résumé iii Acknowledgements v An Historical Note on Ismailism vii 1 Opening 1 2 The Study 15 Part I: 3 Speaking About Ismailism 24 4 The Contemporary Ismaili Historical Narrative 59 5 Ismaili Approaches to the Qur’an 103 6 The AKDN in Afghanistan: Ethos and Praxis 114 Part II: 7 Democracy, Secularism, and Social Ethics 138 8 Pluralism and Civic Culture 159 9 Knowledge and Learning 185 10 Closing: The Transnational Ismaili in Canada 202 Postscript: Wither Neutrality? 213 Appendix A: Preamble to the Constitution of the Shi`a Imami Ismaili Muslims 216 Appendix B: AKDN Organisation Chart 218 Selected Bibliography 219 ABSTRACT Contemporary Ismaili thought views the Ismaili tradition as connected to a historical past deriving from Qur’anic principles and the teachings of the Prophet Muhammad and his heirs, the Shi`a Imams. Thus, contemporary Ismailism’s focus on liberal values like democracy, pluralism, and education are articulated as contemporary forms of eternal Qur’anic ethical principles. The current and 49th Ismaili Imam, Aga Khan IV – who claims descent from the Prophet through his daughter, Fatima, and son-in-law, `Ali – articulates the principles of liberal democratic pluralism as the best means to realize ethical Islamic living in the present day.
    [Show full text]
  • A Study of Islam Eduqas AS/A Level Knowledge Organiser: Theme 2C: Religious Concepts and Religious Life – Malaikah and Akhirah
    A Study of Islam Eduqas AS/A level Knowledge Organiser: Theme 2C: Religious concepts and religious life – Malaikah and Akhirah Key concepts Key quotes ‘Verily the tree of Zaqqum Will be the food of the Sinful, – • Malaikah (angels) as a key belief in Islam, Malaikah as intermediaries for God. Like molten brass; it will boil in their insides. The nature and purpose of angels and specific roles of particular angels: Like the boiling of scalding water.’ Jibril, Mikail and Israfil. (The Qur’an, Sura 44:43-46, Yusuf Ali) • Akhirah (the Day of Final Judgment) as a key belief in Islam; God as Judge, ‘Verily the Companions of the Garden shall that Day have joy in all that they do; and the significance of events from the last trumpet onward. Akhirah as They and their associates will be in groves of (cool) shade, underlining the meaning and purpose of life: submission and reward. reclining on Thrones (of dignity); (Every) fruit (enjoyment) will be there for them; they shall have whatever they call for.’ (The Qur’an, Sura 36:55–58, Yusuf Ali) ‘He has let free the two bodies of flowing water, meeting together: • Malaikah (angels) are essential in Islam to deliver messages to prophets, Between them is a Barrier, which they do not transgress.’ through angel Jibril. Sine God is unseen, a mechanism was necessary to (The Qur’an, Sura 55:1, Yusuf Ali) deliver holy books. The miraculous experiences of prophets helped convince ‘The angels, then, act as the interface between God and man. … Angels are there people of the authenticity of the revelations.
    [Show full text]
  • Islam and Nationalism
    ISLAM AND NATIONALISM (An annotated translation of and commentary on Islam dan Kebangsaan, a religious-political pamphlet published by Al-Lisaan in the Netherlands East Indies in 1941.) Howard M. Federspiel Islam dan Kebangsaan (Islam and Nationalism), published in early 1942, deals with the relationship of Islam to the Indonesian nationalist movement. It was written in an era when Indonesia was a colony of the Netherlands and the major concern among Indonesians was how to win independence, even though open expression of that idea was forbidden. There was little consensus on a nationalist philosophy, but rather a wide range of philosophical, ideological, and mystical statements that competed with one another for attention. Pantja Sila, Sukarno’s encap­ sulation of national ideals which is now the official philosophy of the Indonesian state, was still over four years in the future. The follow­ ing work, like pamphlets of groups representing other views, advocated a specific outlook, hoping that it would convince concerned Indonesians and provide the philosophic substance of a successful movement to gain national independence. The pamphlet has considerable historical value because it explains the viewpoint of one political faction on the eve of Indonesian inde­ pendence and outlines its points of contention with competing groups. It sums up the arguments of one group of Muslims, later known as "radi­ cal" Muslims, who wanted a clear commitment to certain Islamic ideals as the ideology of Indonesians. The arguments of this group had appeared repeatedly and in considerable detail throughout the 1930s in a series of publications- -Pembela Islam, Al-Fatwaa, and Al-Lisaan.' Those views had been an integral part of a wide-ranging dispute between the community favoring Islamic principles and the several groups re­ flecting indigenous value systems, particularly that of non-Muslim Java.
    [Show full text]