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Author: Ziaul Haque
Publisher: Atlantic Publishers & Dist
ISBN: 9788171561582
Category :
Languages : en
Pages : 272
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Book Description
This Book Discusses The Lives, Mis¬Sions, Characters, Roles, Struggles And Achievements Of The Prophet Revolutionaries Of Islam. These Men Appeared In Pre-Capitalist Times To Liberate Humanity From The Yoke Of Oppression And Slavery. The Author Focuses On The Nature Of Prophecy, Revelation And Revolution. He Answers The Following Questions : What Is Truth? What Is The Social Significance Of The Religious Conception Of Revelatory Truth? What Is The Difference Between Revelatory Truth, Revolutionary Principle And Ritual?The Prophet Revolutionaries Discus¬Sed In This Book Are : Nuh, Hud, Salih, Ibrahim, Shuayb. Musa, Isa And Muhammad. These Men Fought Against The Community Of Oppressors, The Qura Zalima, And Guided, Mobilized And Organised The Rebels, The Poor And The Weak And Led The Struggle To Establish A Just And Egalitarian Social Order In Society.
Author: Ziaul Haque
Publisher: Atlantic Publishers & Dist
ISBN: 9788171561582
Category :
Languages : en
Pages : 272
Get Book Here
Book Description
This Book Discusses The Lives, Mis¬Sions, Characters, Roles, Struggles And Achievements Of The Prophet Revolutionaries Of Islam. These Men Appeared In Pre-Capitalist Times To Liberate Humanity From The Yoke Of Oppression And Slavery. The Author Focuses On The Nature Of Prophecy, Revelation And Revolution. He Answers The Following Questions : What Is Truth? What Is The Social Significance Of The Religious Conception Of Revelatory Truth? What Is The Difference Between Revelatory Truth, Revolutionary Principle And Ritual?The Prophet Revolutionaries Discus¬Sed In This Book Are : Nuh, Hud, Salih, Ibrahim, Shuayb. Musa, Isa And Muhammad. These Men Fought Against The Community Of Oppressors, The Qura Zalima, And Guided, Mobilized And Organised The Rebels, The Poor And The Weak And Led The Struggle To Establish A Just And Egalitarian Social Order In Society.
Author:
Publisher:
ISBN:
Category :
Languages : en
Pages : 259
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Book Description
Author: Prof. Zia-Ul-Haque
Publisher:
ISBN: 9788171011988
Category : Prophets, Pre-Islamic
Languages : en
Pages : 234
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Book Description
Author: A.J. Arberry
Publisher: Routledge
ISBN: 1135030499
Category : Religion
Languages : en
Pages : 130
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Book Description
The "Scholastic Problem" was the focus of much debate in Islam for some centuries before it became the chief crux of learned discussion in medieval Christianity. When originally published in 1957 this volume was the first survey of the subject to appear in English. It reviews the conflict within Islam between Revelation and Reason and examines the attempts made by theology, philosophy, mysticism and authoritarianism to resolve the dilemma.
Author: Marziyeh Bakhshizadeh
Publisher: Verlag Barbara Budrich
ISBN: 3863882989
Category : Social Science
Languages : en
Pages : 247
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Book Description
Women‘s movements in Islamic countries have had a long and arduous journey in their quest for the realization of human rights and genuine equality. The author examines whether discriminatory laws against women do in fact originate from Islam and, ultimately, if there is any interpretation of Islam compatible with gender equality. She investigates women’s rights in Iran since the 1979 Revolution from the perspectives of the main currents of Islamic thought, fundamentalists, reformists, and seculars, using a sociological explanation.
Author: Leslie Terebessy
Publisher: Independently Published
ISBN:
Category :
Languages : en
Pages : 52
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Book Description
This text explores the fabrication of revelation that appears to have taken place when tradition was elevated to the rank of revelation. Revelation in Islam at first did not encompass tradition. Subsequently, tradition was "added" to revelation as "explanatory" and "supplementary revelation." This implied that the revelation of the Quran was deficient. This contradicts the teaching of the perfection of the Quran. It is argued that the Quran does not include instructions on how to pray. It did not appear to occur to the supporters of "additional revelation" that the absence of instructions on how to pray could mean that there may be more than one way to pray. How did tradition become "revelation"? With time, Muslims became focused on the prophet together with Allah. This duality is reflected on the wall of many a place of prayer, where the prophet is referred to side by side with Allah as if they were "equals." But Allah has no "equals." What happened? Tradition became revelation in a process of partial reorientation from revelation to tradition. The imagination of Muslims was captured by the prophet. Islam was becoming prophet-centric to an extent. But this has troubling aftereffects. The elevation of tradition to revelation first "fused" and then "confused" tradition with revelation. The designation of the prophetic tradition as "sacred" in Islam was akin to the representation of Jesus as "divine" in Christianity. It produced analogous effects. The amalgamation of tradition and revelation broadened but also adulterated the meaning of revelation. For tradition is not as reliable as revelation. It does not yield "certainty" or yaqin. Moreover, revelation is transcendent, while tradition is earthly. As revelation is from Allah, the designation of tradition as revelation suggests that tradition is from Allah, too. But is it? In what way are traditions from Allah? Are traditions the words of Allah? Are they even the words of the prophet? In nations where reason is disparaged, believers appear willing to accept the perception that prophetic traditions are from Allah. Thoughtful persons, however, experience reservations. Would Allah require believers to do things that appear cruel as we encounter in a few traditions? Problematic traditions make Islam appear harsh and provide Muslims with reasons to drift from Islam. By their resolve to follow even weak traditions, and even against reason, traditionists perform a disservice to Islam; they discredit it. Hence it is necessary to be cautious with what is presented as tradition. In so far as the traditions are paraphrases, they are not the words of the prophet, let alone the words of Allah. They are the words of transmitters. Transmitters were persons who were not prophets. And the reports are not verbatim words of the prophet. If a tradition is not verbatim, how could it be classified as "authentic"? Does not the word "authentic" mean "genuine"? What is more, there is a tradition according to which the prophet said he received two revelations, the second being the hadiths. How could the prophet receive hadiths when they were recorded two hundred years after his death? Moreover, traditions are presented as "equal" to revelation. How may any tradition be "equal" to revelation when Allah is without "equals"? These assertions are problematic. For the equation of tradition with revelation could result in elevating the prophet to a partner of God. But God has no partners. Moreover, revelation prohibits judging by what God did not reveal. If tradition is not revelation, this presents a problem. For laws are also based on traditions. In different words, the perception that tradition is revelation, as well as relationship between revelation and tradition require rethinking, in both exegesis and jurisprudence.
Author:
Publisher: Xulon Press
ISBN: 1612159893
Category :
Languages : en
Pages : 490
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Book Description
Author: Leslie Terebessy
Publisher: Independently Published
ISBN:
Category :
Languages : en
Pages : 100
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Book Description
An impartial eyewitness would expect people to follow what brought them from adversity to prosperity. But in Islam, it appears that the believers ended up following tradition rather than revelation. How did this happen? Why did the believers begin to follow their predecessors rather than revelation? How did their predecessors become mediators in their universe? This was a faux pas that would affect the ummah in adverse ways. Revelation was replaced by temporal guidance. The believers began to follow traditional rather than revealed Islam. As a result, Muslims find themselves in the straitjacket of tradition, which transmuted into a fetish. Tradition is treated as an "equal," a "judge" and even "abrogator" of revelation. The elevation of tradition to revelation and even above revelation was an expression of paganism, as it entailed associating a partner with, and even postulating the existence of a being "greater" than God. But no one is "greater" than Allah. The word of man differs from the word of God. Tradition is different from revelation. Tradition is man-made. Revelation is divine. Tradition emerges from revelation and is neither "equal" nor "similar" to revelation. To be relevant and authentic, tradition is required to follow revelation. But it appears that revelation was expected to follow tradition. Tradition affected the knowledge of revelation through unwarranted practices, for example the teaching of abrogation. As a result, the substantive teaching of revelation differs from that of tradition. Tradition drifted from revelation in key aspects, even becoming "independent" of the law. How could this be when it was revelation that spawned tradition in the first place? It appears that the deterioration was triggered by a breakdown of reason. Reason was shunned aside, as unfit to appreciate revelation. But this was a fateful step. For reason is required not just to understand but also to apply revelation. The following error was the designation of tradition as revelation. The latter is rich, addressing all aspects of life. By contrast, tradition is truncated; essential parts of the teaching of revelation are absent. Revelation emphasises justice, ethics, and reason; but we find few books addressing justice, reason or ethics in the traditions. But there is a plethora of traditions explaining the way to pray. What explains this aberration? The elevation of tradition to revelation facilitated the fusion of tradition and revelation. The fusion brought confusion. Blurring the difference between tradition and revelation enabled traditions to "judge" and even "abrogate" revelation. However, abrogation did not take place without a corruption of the knowledge of revelation. Rational analysis requires recognising and being alert to differences. When reasoning atrophies, knowledge deteriorates. In Islam, using reason to understand revelation was associated with kufr or non-belief, based on a fabricated tradition. As a result, reasoning deteriorated to the point of producing a "crisis in the Muslim mind." The denigration of reasoning made it harder to understand and therefore to follow revelation. It tainted the knowledge of revelation and triggered the disintegration of an empire. Will any nation flourish without the use of reason? Reason is the key to knowledge. The attainment of knowledge requires the use of reason. To reject reason is to dispense with the key to knowledge, to fall back into darkness. The renewal of the Muslim civilization thus requires recovering the knowledge of revelation, which presupposes the rehabilitation and re-engagement of reason for the purpose of understanding and following revelation.
Author: Fabrice Statuto
Publisher:
ISBN: 9781329447004
Category : Religion
Languages : en
Pages : 136
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Book Description
- THE FINAL JIHAD - While many Bible Prophecy teachers are looking in the wrong direction; the Islamic Ottoman Empire Abolished in March 1924 is coming back to life and is preparing to fight Israel in the battle of Har Meguido; Civils wars, Persecution
Author:
Publisher:
ISBN: 9780989628808
Category : Islam
Languages : en
Pages : 429
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Book Description
