Auswahl der wissenschaftlichen Literatur zum Thema „Prophets (Islam)“
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Zeitschriftenartikel zum Thema "Prophets (Islam)"
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Ullah, Aman, und Bakht Shed. „The Scientific Analysis and Study of Methods of the Prophetic Preaching in Context of the Holy Quran“. Fahm-i-Islam 3, Nr. 1 (30.06.2019): 87–102. http://dx.doi.org/10.37605/fahm-i-islam.3.1.6.
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The main feature and distinction of Prophet Muhammad SAWS, Prophethood is his preaching the humanity and invitation towards the religion of Islam. Allah sent him as the last of his prophets. His preaching of the religion is an eternal argument which shows that the message of the Prophet is the last, his prophecy is the last and that the religion Islam is the eternal rule for mankind. The principles and methods of preaching adopted by the Holy Prophet SAWS are studied here in this research “The Scientific Analysis and Research of Prophetic preaching methods in context of the Holy Quran”. The research shows that these principles and methods of preaching are the eternal source of guidance for all of the human beings. These are the methods by which we can preach and spread the religion, Islam throughout the world.
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Pamungkas, Oktri, Shifa Diarsi und Muhammad Supandi. „Model Kepemimpinan Profetik KH. Ahmad Dahlan dalam Pendidikan Islam“. MASALIQ 1, Nr. 3 (15.11.2021): 87–103. http://dx.doi.org/10.58578/masaliq.v1i3.50.
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Ahmad Dahlan is one of the figures who brought changes in Islamic education to a better direction. Of course, this success cannot be separated from his leadership model which makes the Prophet Muhammad his role model in becoming a leader. He internalizes prophetic leadership in his thoughts and actions. Prophetic leadership is a leadership paradigm that refers to the concept of leadership of the prophets. This study uses a literature review method to discuss the idea of prophetic leadership in terms of humanization, liberation, and transcendence of the KH figure. Ahmad Dahlan in Islamic Education.
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Kaur, Paramjit. „An Essay on Islam and Human Rights: With Special Reference to Qur’anic Perspective“. International Journal of Advanced Research in Peace, Harmony and Education 06, Nr. 01 (06.08.2021): 1–4. http://dx.doi.org/10.24321/2455.9326.202101.
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Islam is a universal and inspired religion. Islam is the second most widely practiced religion in the world after Christianity. It is a religion based on the ideology of the Qur’an. It is completely dedicated to the oneness and supremacy of Allah. From the earliest times man has been in search of truth. Muslims are one of those who have accepted the messages of the spiritual prophets in an effort to reach reality. Islam is also called the primary religion. It is a prophetic and Semitic religion. Its arrival is believed to have started with the arrival of Hazrat Adam (PBUH) and Eve. After this many prophets came and the last prophet was Hazrat Muhammad . This study seeks to consider the context of human rights in the light of the Qur’an.In this research article an attempt has been made to study the existence of human and human rights in Islam. Various aspects of human rights have been studied, including the Qur’anic qutoes and the special references to various scholars. The rights under the independent Charter for the basic rights of citizens under the Islamic State have been briefly studied, so that Islamic human rights can be analyzed.
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Kaur, Paramjit. „An Essay on Islam and Human Rights: With Special Reference to Qur’anic Perspective“. International Journal of Advanced Research in Peace, Harmony and Education 06, Nr. 01 (06.08.2021): 1–4. http://dx.doi.org/10.24321/2455.9326.202101.
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Islam is a universal and inspired religion. Islam is the second most widely practiced religion in the world after Christianity. It is a religion based on the ideology of the Qur’an. It is completely dedicated to the oneness and supremacy of Allah. From the earliest times man has been in search of truth. Muslims are one of those who have accepted the messages of the spiritual prophets in an effort to reach reality. Islam is also called the primary religion. It is a prophetic and Semitic religion. Its arrival is believed to have started with the arrival of Hazrat Adam (PBUH) and Eve. After this many prophets came and the last prophet was Hazrat Muhammad . This study seeks to consider the context of human rights in the light of the Qur’an.In this research article an attempt has been made to study the existence of human and human rights in Islam. Various aspects of human rights have been studied, including the Qur’anic qutoes and the special references to various scholars. The rights under the independent Charter for the basic rights of citizens under the Islamic State have been briefly studied, so that Islamic human rights can be analyzed.
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Waraich, Rashid Muhmood, und Shams UR Rahman Shams. „U-11 Unique dimensions of Islam (In the light of the views of New Muslims)“. Al-Aijaz Research Journal of Islamic Studies & Humanities 4, Nr. 1 (30.06.2020): 148–64. http://dx.doi.org/10.53575/u11.v4.01.148-164.
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Islam is the Din of all humanity. Its teachings are the torch path for every human being. Although previous prophets were sent for a limited period and for a specific tribe, nation and region but Muhammad ﷺ was sent a prophet for the whole humanity. After completion of Muhammad` prophecy, Muslims are responsible for propagation of Islam. Unfortunately, Muslims are unable to fulfill their responsibilities but Islam has qualities in its system of Monotheism, belief, social life and human rights. The spread of Islam is a miracle in the world especially in the America and the Europe. The beliefs of Islam do not contradict in any aspect than other religions (Christians, Judaism and Hinduism). The teachings of Islam are also compatible with the innovation of science and modern world .Although science is exploring new discoveries now a days yet Islam has guided about it fourteen hundred years ago.
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Moiseeva, Anna V. „Lists of Prophets in Persian Poetry: Application, Classification, and Context“. Vestnik of Saint Petersburg University. Asian and African Studies 15, Nr. 4 (2023): 714–30. http://dx.doi.org/10.21638/spbu13.2023.407.
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Traditionally, medieval Persian poems have an introduction that praises God and the Prophet. Often the praise is expressed by comparing Muhammad with his predecessors. Usually the conclusion (often implicit) of such a comparison is that Muhammad has surpassed all the other prophets in everything and, unlike them, has no imperfection. It is not uncommon for the description of the mir‘āj to be used as the basis for such a listing. This tradition goes back to a hadith describing Muhammad’s ascension to the divine throne, where he was greeted in turn by all his predecessors. The use of the lists of prophets is closely connected with the theme of the affirmation of monotheism — tawhīd. The literary canon prescribes mentioning this theme in introductions of various kinds, be it the first chapter of a poem, the first ghazal in a divan, or the beginning of a separate qasida. The enumeration of the names of the prophets and the elements of the stories related to them (the miracles they performed, the trials they faced, or the sins they committed) demonstrate the omnipotence of God and the immutability of His will, and point to the path that the believer must take to be united with the Absolute. An analogue and prototype of this technique of Persian poetry are the so-called rows of prophets found in the Qur’an. The function of such rows is to demonstrate the prophetic succession from the first man, Adam, to the “Seal of Prophecy”, Muhammad, by presenting the legendary history of humanity before the advent of Islam.
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Hafiz, Abdul, Leli Romdaniah, Rasya Ahmad Nizar und Syifa Mauliza. „Konsep Kenabian dan Ajaran Moral dalam Agama-Agama“. Rayah Al-Islam 8, Nr. 1 (28.02.2024): 66–79. http://dx.doi.org/10.37274/rais.v8i1.912.
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Kenabian merupakan konsep sentral dalam banyak agama-agama yang tersebar di seluruh dunia. Konsep ini merujuk pada wahyu ilahi yang diterima oleh individu tertentu, yang disebut sebagai nabi atau rasul, untuk menyampaikan pesan-pesan Tuhan kepada umat manusia. Artikel ini mengeksplorasi peran kenabian dalam beberapa agama utama, seperti Islam, Kristen, Yahudi, Hindu, dan Buddha. Dalam Islam, kenabian diwakili oleh serangkaian nabi, dengan Nabi Muhammad SAW dianggap sebagai nabi terakhir. Mereka dianggap sebagai utusan Tuhan yang membawa petunjuk hidup, hukum moral, dan ajaran-ajaran untuk mencapai kehidupan yang benar di dunia dan akhirat. Sementara itu, dalam Kekristenan, kenabian terfokus pada Yesus Kristus sebagai Anak Allah dan penyelamat umat manusia. Alkitab Kristen, yang mencakup Perjanjian Lama dan Baru, memuat banyak catatan kenabian yang memberikan panduan spiritual. Dalam tradisi Yahudi, kenabian terkait dengan nabi-nabi seperti Musa dan Elia, yang membawa Taurat dan tulisan-tulisan nabi lainnya. Hindu memiliki konsep Avatara, di mana Dewa turun ke dunia sebagai inkarnasi untuk melindungi dharma. Dalam Buddhisme, Siddhartha Gautama, yang kemudian dikenal sebagai Buddha, dianggap sebagai "yang tercerahkan" dan membimbing orang untuk mencapai pembebasan dari siklus kelahiran dan kematian. Meskipun terdapat perbedaan-perbedaan signifikan dalam pemahaman kenabian di antara agama-agama tersebut, konsep ini secara umum mencerminkan upaya Tuhan untuk berkomunikasi dengan umat manusia melalui utusan-utusan-Nya. Kenabian tidak hanya menjadi dasar ajaran moral dan spiritual, tetapi juga menginspirasi umat manusia untuk mencapai tujuan kehidupan yang bermakna dan mendalam. Artikel ini merinci peran dan signifikansi kenabian dalam kerangka kepercayaan beragam, memberikan pemahaman yang lebih baik tentang bagaimana agama-agama memandang hubungan antara manusia dan yang Maha Kuasa.
Prophethood is a central concept in many religions spread throughout the world. This concept refers to divine revelations received by certain individuals, referred to as prophets or apostles, to convey God's messages to humanity. This article explores the role of prophecy in several major religions, such as Islam, Christianity, Judaism, Hinduism, and Buddhism. In Islam, prophethood is represented by a series of prophets, with the Prophet Muhammad SAW considered the last prophet. They are considered as messengers of God who bring life guidance, moral laws, and teachings to achieve a right life in this world and the afterlife. Meanwhile, in Christianity, prophecy focuses on Jesus Christ as the Son of God and savior of mankind. The Christian Bible, which includes the Old and New Testaments, contains many prophetic accounts that provide spiritual guidance. In Jewish tradition, prophethood is associated with prophets such as Moses and Elijah, who brought the Torah and the writings of other prophets. Hinduism has the concept of Avatara, where Gods descend to the world as incarnations to protect dharma. In Buddhism, Siddhartha Gautama, later known as the Buddha, was considered "the enlightened one" and guided people to achieve liberation from the cycle of birth and death. Although there are significant differences in the understanding of prophecy between these religions, this concept generally reflects God's efforts to communicate with humanity through His messengers. Prophethood is not only the basis of moral and spiritual teachings, but also inspires humanity to achieve meaningful and deep life goals. This article details the role and significance of prophecy within diverse belief frameworks, providing a better understanding of how religions view the relationship between humans and the Almighty.
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Abraheem Alshaykh Ali, Mohammed Ramadan, und Hakiki Rikza Irnaini Al Badri. „DAMPAK PENDIDIKAN DAKWAH DAN LANDASANNYA DALAM MASYARAKAT ISLAM“. An-natiq Jurnal Kajian Islam Interdisipliner 2, Nr. 2 (21.07.2022): 166. http://dx.doi.org/10.33474/an-natiq.v2i2.16496.
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The Book of Allah is the source of legislation and the source of Islamic islamic islamic provisions, and the Qur'an has approached several methods and means to correct behavior and guide man to the right path, with the statement of halal and haram, and the Qur'an has taken the style of stories to show what is meant and guide people to the right, and scholars of interpretation and jurists in this area in particular, because it is the basis of the evaluation of the nation and the establishment of an Islamic generation on the approach of the Book and the Prophet's Sunnah. The objectives of this research mean (1) to know the formation of the features of education and advocacy identified by the scholars of interpretation, (2) to know the formation of the methods of education and advocacy derived from the books of interpretation, (3) to find out the impact of advocacy education and its foundations in the Islamic society. The researcher used the type of descriptive office search. The way data is collected in this research is documentation. The data used in this research are preliminary data that prophetic and secondary data after obtaining the data. The researcher analyzed the data using miles and Huberman model analysis techniques. The results of this research mean (1) that the parameters of education and educators must follow the example of prophets and apostles, (2) the methods of education and advocacy derived from the Holy Quran and the Prophet's Sunnah, (3) that advocacy education has great benefits, benefits the individual and society, and raises generations a valid education on the platform of prophecy.
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Rambe, Mahlaini, Elly Warnisyah Harahap und Hotmatua Paralihan. „Metamorfosis Kurban dalam Agama Islam dan Yahudi“. ANWARUL 3, Nr. 3 (01.06.2023): 539–53. http://dx.doi.org/10.58578/anwarul.v3i3.1178.
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The Metamorphosis of Sacrifice in Islam and Judaism. This change will be seen from the point of view of the implementation of the sacrifice from the time of the Prophet Adam, the prophet Abraham to the time of the prophet Muhammad as the bearer of the last treatise. This study of the metamorphosis of sacrifice is the background of this research problem. The author will look at related issues, namely: how is the metamorphosis of sacrificial worship in Islam and Judaism. This discussion also examines the similarities and differences in sacrifice in Islam and Judaism. In this way, it will be known how sacrifices are made in Islam and Judaism so that there will be differences between the two. This type of research approach used by the author is Library Research. The data analysis uses the comparative (comparative) method of Islam and Judaism, with a theological approach. The result of this research is that the sacrifice is prescribed, it is introduced to humans in the form of offerings to God according to what they have. In the period between Prophet Adam and Prophet Abraham, the sacrificial service was changed to a ritual offering of offerings to idols, which were worshiped by the prophets of Noah, the prophets of Hud and the people of the prophet Salih. At the time of the prophet Abraham, the transformation of the sacrifice was changed to an offering by slaughtering a good lamb. The transformation of sacrificial worship after the time of the prophet Abraham was by leading the fire as a sign of acceptance of the sacrifice. Furthermore, during the time of the Prophet Muhammad, the sacrificial service was carried out by slaughtering sacrificial animals in the form of Bahimah Al An'am (livestock), which was carried out after carrying out the Eid al-Adha prayer. Whereas in Judaism, the first Sacrifice order was carried out by Abraham to Isaac's son but was replaced with a lamb. The command to sacrifice changed from human to animal.
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Stewart, Devin. „Historical Dictionary of Prophets in Islam and Judaism“. American Journal of Islam and Society 21, Nr. 1 (01.01.2004): 124–27. http://dx.doi.org/10.35632/ajis.v21i1.1823.
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As the compilers of this dictionary point out, Qur’anic and Islamic viewsof prophecy have been studied largely in isolation, despite the obvious connectionsbetween Islam and the Biblical tradition. Comparative studieshave focused on what Islam has taken, or borrowed, from Biblical sources,often implying that this material has been manipulated for tendentiousmotives.The present dictionary works toward a less polemical comparativestudy of prophecy, investigating the complex relationships between Islamic, Biblical, and other Near Eastern views. The dictionary has beendesigned to examine shared traditions, promote interdisciplinary dialogue,and include a wide range of material not only from the Qur’an andthe Bible, but also from extra-Biblical and extra-Qur’anic texts, withoutclaiming to be comprehensive. Such texts include Rabbinic literature ofmany types; Christian pseudepigrapha, apocrypha, and commentaries;Qur’anic commentary (tafsir), histories, geographies, biographical dictionaries,stories of the prophets (qisas al-anbiya’), and theological discussionsof prophetology (dala’il al-nubuwah).It also includes several extremely useful additions: a general introduction(pp. xxiii-xxxvii), a chronology (pp. xix-xxii), a brief history ofprophecy in the Near East (pp. xxiii-xxxvii), a list of entries (Appendix I:pp. 357-64), a list of prophets (Appendix II: pp. 364-68), a bibliography,and an index. The bibliography, arranged by topic, is extensive andextremely useful for those interested in exploring the topic further (pp.368-480) ...
Dissertationen zum Thema "Prophets (Islam)"
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Ibrahim, Mohammed Zakyi. „Prophecy of women in the holy Qur'ān with a special focus on Ibn Ḥazm's theory“. Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=82896.
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This dissertation offers an analysis of the exegetical treatment of the Qur'anic evidence for the prophecy of women. Specifically, it tries to answer contentious questions whether or not there were women prophets according to the Qur'an, and whether or not women were regarded as eligible for this office. Scholars are sharply divided in their opinions on these issues, and the majority rejects both possibilities. This study will show that even though their conclusions happen to coincide with that of the Qur'an, their arguments lack genuine Qur'anic support.For they failed to consider the fact that, one has to identify, first and foremost, the Qur'anic concept of prophecy, which, through juxtaposition of its verses, can be identified as "God's sending of a human being with a book/scripture in order to deliver a message of glad tidings and warnings to people." To evaluate this, certain important scenarios have to be addressed in searching for the concept of prophecy; namely, the purpose of the prophecy; the question of God sending the individuals; and the idea of sending down books/scriptures.
At the same time another group of scholars who argue in favor of women's prophecy have concentrated on the fact that certain women, such as the mothers of the Prophets Isaac, Moses and Jesus, have actually received inspiration from God; a fact that makes them, in their opinion, prophets. The Spanish-born theologian Ibn Ḥazm (d.1064) belongs to this group, and he is considered their chief representative. Thus, this study focuses on him and his theory. He tried to prove women's prophecy through a philological approach and by establishing how communication did take place between God and certain women. Despite the conclusion of this study (using the Qur'an as a measure of prophet/messenger) that the Qur'an does not recognize the prophecy of women, it nonetheless, finds no credible proof that women, in consequence, are debarred from any other type of leadership in Islam.
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Calabria, Michael. „'The foremost of believers' : the Egyptians in the Qur'an, Islamic exegesis, and extra-canonical texts“. Thesis, University of Exeter, 2014. http://hdl.handle.net/10871/18195.
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From the perspective of the Hebrew Bible the Egyptians represented the quintessential 'other' to the Israelites - lascivious, idolatrous, tyrannical, hostile and murderous. The biblical characterization of the Egyptians may be explained by the historical context in which early Israel emerged, a context in which Egypt represented a political, military and cultural threat to Israel's survival and distinctiveness, and in which the Israelites came to regard themselves as a covenanted people, in a unique and exclusive relationship with their God. This biblical perspective was inherited to some extent by the early Christian community, which according to the apostle Paul has been grafted into Israel's salvation history, and thus continued to associate the Egyptians with idolatry and base morality. The Islamic assessment of the ancient Egyptians, as presented particularly by the Qur'an, extra-canonical works and commentaries, and how it compares to biblical and extra-biblical views, is the subject of this study. Drawing on distinctions of covenanted and missionary identities as described in Anthony Smith's Chosen Peoples (2003), this thesis hypothesizes that the Qur'an and Islamic tradition with their pronounced missionary thrust present a rather different image of the 'other', particularly the Egyptians, given the historical context in which Islam emerged. This study presents a unique examination of the Egyptians in the Qur'an and extra-canonical texts as related through their encounters with the prophets Ibrahim, Yusuf, Musa and 'Isa. It combines a detailed exegetical and intertextual study of revelant Qur'anic verses with an analysis of extra-canonical texts such as the qisas al-anbiya' and traditions such as are found in al-Tabari's al-Ta'rikh al-rusul wa'l-muluk. Moreover, this thesis addresses historical, Egyptological and archaeological issues, and how the Qur'anic portrayals of the Egyptians in particular reflect the concerns and values of the early ummah, a community of believers which not only struggled to survive the hostilities of the Quraysh, but which sought to bring them and others to faith in the God of Ibrahim.
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Hamidoune, Mohamed Amine. „La pratique de la "prière sur le prophète" en Islam : Analyse philologique et implications doctrinales“. Thesis, Aix-Marseille, 2012. http://www.theses.fr/2012AIXM3124.
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Cette recherche se propose de suivre le développement en islam de la piété centrée sur la figure du Prophète, à travers la pratique de la « prière sur le Prophète ». Elle part de la place de cette prière dans les textes fondateurs et dans la tradition juridico-théologique. Elle se livre ensuite à l'analyse philologique d'un choix significatif de formules de « prière sur le Prophète » (taṣliya, pl. taṣliyāt ) depuis le début de l'islam jusqu'au XIXème siècle, en mettant l'accent sur la tradition maghrébine, marocaine plus précisément. Il s'agit non seulement de recenser ce que disent ces formules sur Muhammad, son caractère, ses vertus, sa fonction prophétique, son rôle spirituel, mais encore de relever les implications doctrinales de ces textes. Ce travail d'analyse aboutit à une synthèse thématique montrant le développement progressif, surtout à partir du XIIème siècle, de formules de prière qui mettent en valeur la dimension métaphysique et cosmique du Prophète plus précisément de la « Lumière » ou de la « Réalité muhammadienne ». Les maîtres soufis qui composent ces taṣliyāt mettent ainsi le Prophète au coeur de la doctrine et de la pratique spirituellesThis research project aims to chart the development of Islamic piety centered on the figure of the Prophet, through the practice of the « prayer on the Prophet ». It begins with the prayer itself which is present in the founding documents of the legal-theological tradition. It continues with a philological analysis of a significant selection of prayer formulas (taṣliya, pl.taṣliyāt ) spanning the beginning of Islam through to the 19th century, with a special emphasis on the traditions of the Maghreb, specifically Morocco. The purpose of such an overview is to identify what these formulas reveal about Muhammad, his character, his virtues, his prophetic office and spiritual role, as well as uncover the doctrinal implications of these texts. This analysis leads to a thematic synthesis showing the progressive development, particularly from the 12th century on, of prayer formulas that put emphasis on the metaphysical and cosmic dimensions of the Prophet, more precisely of the « Light » or « Muhammadan reality ». The Sufi masters who composed these texts thus put the Prophet at the heart of both doctrine and spiritual practice
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Miraly, Mohammad N. „The ethic of pluralism in the Qu'rān and the Prophet's Medina /“. Thesis, McGill University, 2006. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=99383.
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This thesis deals with (1) the idea of pluralism in the Qur'an---that humanity's diverse communities are to co-exist and co-operate, and that no single group has a monopoly on 'salvation'; and (2) the practice of pluralism in the Prophet's Medina, wherein different religious groups were part of the ummah, 'community of believers'. This thesis will contend that pluralism is central to the Qur'an's vision for society as cooperative and inclusive, as exemplified in such verses as 2:62, 49:13, and 5:48. The Qur'anic doctrine of pluralism---buttressed by the notion of the commonality of humanity---influenced the Prophet's public policy, especially his actions and relations with other communities. This is seen especially in the 'Constitution of Medina', through which the Prophet aimed to establish a unified 'community of believers' (ummah) that included different religious groups, like Muslims and Jews.
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Moussé, Clément. „Les sanctuaires des prophètes dans la Syrie médiévale“. Thesis, Université Paris sciences et lettres, 2020. http://www.theses.fr/2020UPSLP045.
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L’islam peut apparaître comme une religion au monothéisme rigoureux, voire intransigeant, centré sur le pèlerinage à la Mekke. Pourtant, la religion musulmane a vu se développer des cultes secondaires, traduits en arabe par « ziyāra-s » ou plus couramment appelés le « culte des saints ». Si le domaine des dévotions secondaires en Islam a donné lieu à de nombreuses études, ces dernières ne se sont jamais appesanties sur ce qu’il a de plus concret dans ces dévotions, soit les sanctuaires en eux-mêmes. C’est ce que nous proposons de faire avec ce travail de thèse. Ces lieux de culte continuent à être visités de nos jours et les sanctuaires font toujours l’objet d’une dévotion de la part de la population musulmane ; ces sites peuvent être considérés comme des objets d’études. En mettant en relation les données archéologiques et les sources textuelles, une histoire de ces sanctuaires et des phases de leur développement peut être écrite. Ce travail s’est limité à une catégorie de saints en particulier : celle des prophètes cités dans le Coran. Il s’agit pour l’essentiel des grandes figures de la Bible et des Évangiles, depuis Adam jusqu’à Jésus, repris par l’islam et évoqués dans le Coran. Cette catégorie de saints a l’avantage de faire le lien entre l’islam et les religions abrahamiques précédentes. Elle permet de vérifier si ces sanctuaires dédiés à ces prophètes musulmans étaient une reprise de la tradition abrahamique dans un territoire précédemment judaïsé et christianisé ou bien s’il s’agissait d’une création musulmane. Ainsi, un corpus de 38 sites répartis dans toute la Syrie médiévale correspondant aux entités politiques actuelles, de Syrie, du Liban, de la Jordanie, d’Israël et de la Cisjordanie a été établi. En partant des données actuelles de terrain et en les confrontant aux informations livrées par les sources textuelles d’origine musulmane, chrétienne et juive et couvrant une large période allant de l’Antiquité jusqu’à la période ottomane, le but principal a été de comprendre tout le processus d’invention, d’implantation et de légitimation de ces sanctuaires dédiés aux prophètes. Ces sites, dont certains avaient une origine antéislamique, ont resurgi au cœur du Moyen Âge et ont suscité une littérature qui les a ancrés de manière pérenne dans la culture musulmane. Il y avait là un besoin, une nécessité de redécouvrir tous ces lieux dédiés aux prophètes. Cette redécouverte des prophètes atteint son apogée au XIIe-XIIIe siècle, dans cette fameuse période dont il est si souvent dit qu’elle fut riche en bouleversements politiques et religieux, une période qui fut dominée par la contre-croisade et l’esprit de ğihād, par les luttes entre sunnites et šī’ites, les rivalités entre les différentes écoles juridiques et l’apparition de différentes structures d’encadrement religieux. Pourtant, un islam populaire coexistait et c’est des traces et des cadres matériels de cette religiosité populaire dont il est question ici de faire la genèseIslam can appear as a strict monotheism religion, even intransigent, focus on the pilgrimage to Mecca. However, the Muslim religion has seen secondary worship develop, translated into Arabic by « ziyāra-s », or more commonly called the « worshipping saints ». If the area of the secondary devotions in Islam has been the subject of many studies, these never concern the more concrete part of the devotions, the sanctuaries in itselves. We propose to make this thesis work on this subject. These places of worship keep being visited nowadays and the sanctuaries are still a devotion object for the Muslim population; these places can be considered as objects of studies. By linking the archaeological data with the textual sources, a story of these sanctuaries and the phases of their development can be written. This research is limitated to one category of saints in particular: the one of the prophets quoted in the Koran. That is mostly the great figures of the Bible and the Gospels, since Adam to Jesus, recovered by Islam and mentioned in the Koran. This category of saints has the advantage to make the link between Islam and the previous Abrahamic religions. It enabled to check if these sanctuaries dedicated to these Muslim prophets were the rerun of the abrahamic tradition in a territory previously convert to Judaism and Christianity or if it was a Muslim creation. In that way, a corpus of 38 sites spread over the all Medieval Syria corresponding of the current political entities of Syria, Lebanon, Jordan, Israel and the West Bank has been established. The main goal was to understand the invention, establishment and legitimation process of these sanctuaries dedicated to the prophets using field data and comparing them with the information given by the Muslim, Christian and Jewish textual sources, by covering a wide period from the Antiquity to the Ottoman period. These sites, which some had a pre-islamic origin, reappeared at the heart of the Middle Ages and generated a literature which anchored them in the Muslim culture permanently. There was here a need, a necessity to rediscover all these places dedicated to the prophets. This prophets rediscovery reach its apogee in the XIIth-XIIIth century, during this famous period often said that it was rich in politics and religious upheavals, a period dominated by the « against-crusade » and the spririt of ğihād, the struggles between the Sunnis and the Shiites, the rivalries between the different law schools and the appearance of various religious command structures. However, a popular Islam co-existed and it comes to make the genesis of traces and materials frameworks of this popular religiosity
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Sangaré, Youssouf. „La notion de khatm al-nubuwwa (scellement de la prophétie) en Islam : genèse et évolution d'une doctrine“. Thesis, Strasbourg, 2016. http://www.theses.fr/2016STRAC037.
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La notion de scellement de la prophétie (khatm al-nubuwwa) est une doctrine centrale en Islam. R. Blachère (m. 1973) parle d’un « dogme théologique de valeur primordial ». Cependant, comme toute doctrine, celle-ci a une histoire qui, en l’occurrence, remonte aux débats survenus à la mort de Muḥammad pour savoir si la prophétie s’arrêtait ou continuait après lui. C’est un passage coranique, le Cor 33, 40, où l’épithète khātam est appliqué à Muḥammad, qui sera au coeur de ces débats et, par la suite, alimentera, jusqu’au VIIIe/XIVe siècle, de multiples controverses autour de la question de la prophétie et de l’héritage prophétique, de l’excommunication (al-takfīr), du consensus (ijmā‘), de la sainteté (al-walāya), etc. Toutefois depuis le XIXe siècle, plusieurs auteurs musulmans se proposent de renouveler les termes du débat à ce sujet. Sous leur plume, la notion de khātam al-nabiyyīn (sceau des prophètes) ou khatm al-nubuwwa (scellement de la prophétie) devient révélateur d’un ensemble de questions qui dépassent le seul fait de savoir si la prophétie continue ou s’arrête après Muḥammad. Par le biais de cette notion, c’est le rapport de l’Islam à la raison, à l’histoire, à la modernité qu’ils interrogent. Nous nous proposons donc de dresser, dans cette recherche, un tableau précis de la réception de ce passage coranique dans les premiers siècles et de ses relectures modernes et contemporaines. Une telle approche nous permettra de suivre, de manière concrète, l’évolution de la pensée islamique sur une doctrine fondamentale. Elle permettra aussi de montrer comment, dans la pensée islamique contemporaine, des auteurs tentent de soustraire le texte coranique des problématiques remontant aux premières générationsThe concept of finality of prophethood is a central doctrine in Islam. R. Blachère (d. 1973) talks about a “theological dogma of primary value”. However, like for all doctrines, this one has a background which goes back to the debates following Muḥammad’s death. Precisely, the debates were aimed at knowing if the prophecy was sealed after him? The crucial point of those debates concerns a passage from the Qur’ān, the Q. 33, 40, in which the epithet khātam is applied to Muḥammad. Indeed, numerous polemical debates had been fed by this passage up to the 8th/14th century concerning the question of prophecy, prophetic heritage, excommunication, consensus, sainthood, etc.However, since the nineteenth century, several Muslim thinkers proposed to renew the terms of the debate. In their writing, the concept of khātam al-nabiyyīn (seal of prophethood) or khatm al-nubuwwa (finality of prophethood) becomes indicative of a set of questions going beyond knowing if prophecy stops or continues after Muḥammad. Through this concept, they examine the relationship between Islam and Reason, Religion and History, Islam and Modernity, etc. In this study we raise a precise picture of the different interpretations of this concept both those developed in the earliest centuries of Islam and those written by modern and contemporary Islamic thinkers. Such an approach will allow us to follow concretely the evolution of the Islamic thought over a fundamental doctrine. It will also allow to highlight how, in the contemporary Islamic thought, some thinkers are trying to free the Qur’ānic text from issues goes back to the first generations of Islam
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Omar, Abdallah Ma'rouf. „The preparation and strategic plan of the prophet Muhammad for Islamicjerusalem a critical study of Muslim sources /“. Thesis, Available from the University of Aberdeen Library and Historic Collections Digital Resources, 2008. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?application=DIGITOOL-3&owner=resourcediscovery&custom_att_2=simple_viewer&pid=24712.
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Sundblad, Erik. „Zaynab bint Jaḥsh in 20th century English biographies on the life of the prophet Muḥammad“. Thesis, Uppsala universitet, Religionshistoria, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-232445.
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The prophet Muḥammad’s marriage to Zaynab bint Jaḥsh has been viewed as one of the more controversial events in the life of Muḥammad. In the West, Christian authors have long used the events surrounding the marriage to attack Muḥammad’s character, suggesting a lack of morals and unquenchable sexual appetite. This thesis explores whether these negative portrayals of the marriage has been carried over into modern depictions of Muḥammad’s life. A close examination of the historical sources and a discussion of the concept of “Orientalism” precede an analysis of three prominent 20th century English biographies of Muḥammad’s life. The thesis concludes that there is little in way of “Orientalism” to be found in these works. Instead, the authors examined go to great length to exonerate Muḥammad from any immoral acts, motives or intentions, with regard to his marriage to Zaynab bint Jaḥsh.
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Hasan, Suhaib. „The concept of the Mahdi among Ahl al-Sunna“. Thesis, University of Birmingham, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.340432.
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Azaiez, Mehdi. „La polémique dans le Coran : Essai d'analyse du contre-discours et de la riposte coranique“. Thesis, Aix-Marseille, 2012. http://www.theses.fr/2012AIXM3050.
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La recherche proposée souhaite être une contribution aux études coraniques contemporaines. Elle vise à analyser un genre prépondérant du Coran : la polémique. L'étude s'appuie pour l'essentiel sur l'analyse du contre-discours tenu par les détracteurs du Coran, dont ce dernier se fait lui-même l'écho, et la riposte coranique qu'elle génère. L'investigation tentera de répondre aux questions suivantes : comment le discours coranique réfute la parole qui le nie ? Quelles sont les stratégies discursives mises en place ? Quelles sont les représentations de l'opposant qu'elles entraînent ? A quels effets (de sens) sur qui et sur quoi ces stratégies conduisent-elles ? Ce travail empruntera des voies méthodologiques pluridisciplinaires issues des sciences de l'histoire des religions, des théories de la linguistique (la polyphonie, l'intertextualité et le discours rapporté) et des sciences de l'argumentation et de la rhétorique (le modèle dialogal et les questions argumentatives)Although counter-discourse - or the Qur'ān's quotation of opponents real or fictitious - is a fundamental characteristic of the Qurānic rhetoric, it has never been systematically studied. This PhD seeks to partly fill in this gap. For this purpose, our work will propose a localization, a quantification and a categorization of the phenomenon in the Qurānic corpus. The investigation will attempt to answer the following questions : how the Qur'anic discourse rejects the words that denies itself ? What are the discursive strategies in place ? What are the representations of the opponents ? This work will use multidisciplinary science of history of religions, theories of linguistics (polyphony, intertextuality, and reported speech) and science of argumentation and rhetoric
Bücher zum Thema "Prophets (Islam)"
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Haque, Ziaul. Revelation & revolution in Islam. Lahore, Pakistan: Vanguard, 1987.
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Muhammad, Ali. Prophethood in Islam: English translation of an-Nubūwwat fil Islam. UK: Maulana Tufail Memorial Literary Trust, 1992.
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Muḥammad Wuld al-Dāh Wuld Aḥmad Wuld al-Ṭālib ʻĪsá. al-Nubūwah wa-al-risālah bayna al-imāmayn al-Ghazālī wa-Ibn Taymīyah. 8. Aufl. Bayrūt: Dār Ṭawq al-Najāh, 2005.
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Böttrich, Christfried. Elia und andere Propheten: In Judentum, Christentum und Islam. Göttingen: Vandenhoeck & Ruprecht, 2013.
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al-Rāzī, Aḥmad ibn Ḥamdān Abū Ḥātim. The proofs of prophecy =: Aʻlām al-nubūwah : a parallel English-Arabic text. Provo, Utah: Brigham Young University Press, 2011.
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Kaya, Rahime. Prophet Muhammad: The seal of all prophets. Clifton, NJ: Tughra Books, 2013.
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Noegel, Scott B. Historical dictionary of prophets in Islam and Judaism. Lanham, MD: Scarecrow, 2002.
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Rukaini, Abdul Rahman. Stories of the prophets of Islam. Basingstoke: Macmillan, 1985.
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Rukaini, Abdul Rahman. Stories of the prophets of Islam. London: Macmillan, 1985.
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T̤āhirulqādrī, Muḥammad. Maqṣad-i biʻs̲at-i anbiyāʼ kī jāmiʻīyyat va hamahgīriyyat. Lāhaur: Minhājulqurʼān Pablīkeshanz, 1999.
Den vollen Inhalt der Quelle findenBuchteile zum Thema "Prophets (Islam)"
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Astaneh, Zahra. „The Representation of God in Islam and Its Prohibition: Strategies Used by Iranian Children When Asked to Draw God“. In When Children Draw Gods, 397–424. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-030-94429-2_15.
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AbstractTraditionally, the act of drawing, and specifically drawing God and the prophets, is forbidden in Islam. No verse in the Qur’an indicates a prohibition against drawing in general; however, Muslim scholars do interpret some verses of Qur’an and other prophetic writings as prohibiting the representation of God. In this research, I tested the degree to which children are conscious of this prohibition by asking them to draw God. We collected over 3000 drawings from six cities in Iran. The participants ranged in age from 7 to 14 years. Here, I explore religiosity in the context of contemporary Iran, and present my findings describing various strategies used by Iranian children to accomplish the task of drawing God. Only nine children used the words “sin” or “not permitted” in their descriptions. I found that as participant age increased, so did the likelihood that the participant would indicate that he/she could not draw God, giving reasons such as “God is supreme, incomparable, and beyond imagining,” or, “God is not able to be drawn.” My findings show that children demonstrate increased awareness of this prohibition as they age; this increased awareness potentially reflects a parallel increase in exposure to Muslim teachings on this topic.
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Ragab, Ahmed. „From medical prophetics to prophetic medicine“. In Piety and Patienthood in Medieval Islam, 46–94. New York, NY : Routledge, [2018] | Series: Routledge studies in religion: Routledge, 2018. http://dx.doi.org/10.4324/9781351103534-3.
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Mimouni, Simon C. „Du Verus Propheta Chrétien (Ébionite?) au «Sceau des Prophètes» musulman“. In Jewish Christianity and the Origins of Islam, 41–74. Turnhout: Brepols Publishers, 2018. http://dx.doi.org/10.1484/m.jaoc-eb.5.115135.
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Reda, Ayman. „Markets in Islam“. In Prophecy, Piety, and Profits, 361–84. New York: Palgrave Macmillan US, 2017. http://dx.doi.org/10.1057/978-1-137-56825-0_25.
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El-Ali, Leena. „A Spiritual Journey“. In Sustainable Development Goals Series, 3–10. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-83582-8_1.
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AbstractThere is often a gap between the Qur’an and what is labelled “Islamic”. In fact, most egregious claims within Islam can be attributed not to the Qur’an but to hadith, the collection of reports about the sayings and actions of the prophet Muhammad. Consider that the most highly regarded collection of hadith, by Bukhari, had required the venerable man to sift through no less than 600,000 reports as part of his monumental effort (which took him 16 years), and the fact that Bukhari was born 178 years after the Prophet’s passing. This is no small technicality, for all schools of Islamic jurisprudence draw heavily on hadith in formulating their moral guidelines (sharia) and establishing their Islamic laws (aka sharia law).
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Brill, Alan. „Islam: Scripture, Prophecy, and Piety“. In Judaism and World Religions, 145–75. New York: Palgrave Macmillan US, 2012. http://dx.doi.org/10.1057/9781137013187_6.
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Leslie, Donald Daniel, und Yang Daye. „Jesus the Prophet in Chinese Islam“. In The Chinese Face of Jesus Christ: Volume 3a, 847–67. London: Routledge, 2022. http://dx.doi.org/10.4324/9781315086941-2.
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Yavari, Neguin. „Postcolonial Prophets“. In Islam after Liberalism, 91–104. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190851279.003.0005.
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„Prophets and Scriptures“. In Exploring Islam, 93–100. Fortress Press, 2021. http://dx.doi.org/10.2307/j.ctv1khdptp.13.
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Sviri, Sara. „Dreaming Analyzed and Recorded Dreams in the World of Medieval Islam“. In Dream Cultures, Explorations in the Comparative History of Dreaming, 252–73. Oxford University PressNew York, NY, 1999. http://dx.doi.org/10.1093/oso/9780195123364.003.0013.
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Abstract “The veridical dream is one forty-sixth of prophecy,” states an Islamic tradition attributed to the Prophet Muhammad. This statement implies that while prophecy has ceased, Muhammad being the Seal of the Prophets, messages of divine origin can still be communicated through dreams, albeit on a smaller scale than prophecy. This possibility opened up important avenues for both mysticism and philosophy in medieval Islam.
Konferenzberichte zum Thema "Prophets (Islam)"
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Penaskovic, Richard. „M FETHULLAH GÜLEN’S RESPONSE TO THE “CLASH OF CIVILIZATIONS” THESIS“. In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bteg9200.
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Part I contains an exposition of Sam Huntington’s thesis about the clash of civilisations ac- cording to Gülen. Huntington’s writings are far from being realistic evaluations regarding the future. Rather, they are more like a self-fulfilling prophecy. Gülen argues that by creat- ing new enemy fronts, Huntington actually sows the seeds for a clash of civilisations on the basis of religious and cultural differences. Part II looks at Gulen’s response to Huntington’s thesis and has three parts: tolerance, interfaith dialogue, and compassionate love. Tolerance means closing our minds to the faults of others, respecting ideas with which we disagree, and when attacked verbally, responding with mildness or as the Qur’an says, with ‘gentle words.’ Interfaith dialogue involves stressing the commonalities between the world religions, rather than past polemics and historical differences. In regard to compassionate love Gülen calls the universe a symphony of compassion because without compassion everything is in chaos. Souls filled with love are in Gülen’s view, the greatest heroes in the cosmos. The way of love is the way of the prophets. Part III contains my own views on the clash of civilisations. Written in the spirit of Gülen, I argue that in contradistinction to Huntington, the Muslim world is not monolithic, that many of the past wars and clashes were within the same civilisa- tion, and that the real clash is between extremists of all types and moderates within the same culture or civilisation. I also highlight the ecumenical message of Islam, namely, that all religion deserve respect and courtesy, that followers of different religious traditions should compete with one another in piety, and that the rope that links us to God also links us to one another (Qur’an 3:103).
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Atay, Rıfat. „REVIVING THE SUFFA TRADITION“. In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/tbcm7967.
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In Islamic history, one of the most intriguing questions has been the termination of the Suffa School immediately following the Prophet’s demise. As is well known, the Suffa Companions were comprised of mostly single young men who did not have anywhere else to go to. They were provided with shelter and food in the Prophet’s Mosque in Medina. Their sole occupa- tion was to spend all their time with the Prophet, learning and studying. They became so well versed in Islam that most of them were sent as teachers and/or governors to new provinces. The paper claims that today Gülen is seeking to revive the Suffa tradition in two ways. First, by resembling the first Suffa Companions himself. The four guiding principles traced in the lives of the Suffa Companions (single, simple, humble and pious) can be found in the daily life of Gülen. Thus, this paper suggests that Gülen is often mistaken as a Sufi when in fact he can be considered a member of the Suffa. Secondly, Gülen has been consistently provid- ing personal tutelage over the last two decades to hundreds of theology graduate students. Students gain admission to Gülen’s informal school by passing a rigorous exam in Islamic sciences and Arabic. Thereafter awaits them extensive study and an ascetic lifestyle. Students can remain as long as they wish, some for even as long as ten years. Gülen has been known to have had up to 40 students at times, although given his ill-health this number has dropped to 15 in recent years. In their lifestyle, daily programme and efforts post ‘graduation’ these students resemble the first Suffa Companions.
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Al-Jāsir, Ḥamad. „Manuscripts in the history of Makkah and Madīnah“. In The Significance of Islamic Manuscripts. Al-Furqān Islamic Heritage Foundation, 1992. http://dx.doi.org/10.56656/100130.09.
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God has favoured the Muslims by His promise to eternally preserve the Book of Islam. ‘We have, without doubt, sent down the Message; and we will assuredly guard it (from corruption)’ (15:9). And it was He who prepared learned men among the Muslims since the time of the Prophet, the blessing of God be upon him, who carried the message of His laws and His commandments and all the tenets of His religion, as they interpreted them from His Holy Book, and as they received them from the Prophet, and transmitted the message faithfully to those whom they deemed worthy of receiving it. And so the message was passed from one age to the next until today.
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SALEM ASSAD, M. „ONE OF THE MANIFESTATIONS OF SEMANTIC DEVELOPMENT IN THE PROPHET'S HADITH“. In II. INTERNATIONAL RESEARCH SCIENTIFIC CONGRESS OF HUMANITIES AND SOCIAL SCIENCES. Rimar Academy, 2022. http://dx.doi.org/10.47832/ist.con2-2.
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Islam and the intellectual, ideological, and social advancement it brought about had profound influence on the language, changing the meanings of many terms that had not previously been employed. In addition, it dressed up existing words with new meanings that they had not before worn or indicated. The semantic level of language is distinguished by a high degree of change, development, and language transition flexibility as a result of numerous causes that are intimately connected to the lives of nations in all its facets. This study aimed to highlight some of the manifestations in which the noble Prophetic hadith Approaching the historical and descriptive method of language displayed semantic development The importance of the research lies in its purpose and nature as well as what made the language of the Prophet of God, may God bless him and grant him peace, unique in this regard; Included in this are his condemnation of lip service, praise for eloquence, and the creation of terminology to describe Muslim belief, worship, and conduct; Since language is the identity of man and it is his expression, and since man, as they say, is hidden under his tongue and his choice of words is a piece of his mind, so when he speaks he exposes his mind to others, raising it to a lofty level in society and making it a mirror of his great personality, which precedes other non-Muslims
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Aslandogan, Y. Alp. „PRESENT AND POTENTIAL IMPACT OF THE SPIRITUAL TRADITION OF ISLAM ON CONTEMPORARY MUSLIMS: FROM GHAZALI TO GÜLEN“. In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/mnsp5562.
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Western analysts of trends in the contemporary Islamic world often overestimate the impact of contemporary Sufi orders and/or underestimate the impact of the spiritual tradition of Islam. Among the elements of the spiritual tradition conducive to religious pluralism is the ‘mirror’ concept: every human is seen as a mirror of God in three aspects: reflecting the at- tributes and names of God as His work of art, reflection through dependence on God, and reflection through actions God commands or commends. Since only the last aspect is vol- untary, every human, regardless of creed, is a mirror of God in at least the first two aspects. This is a potent argument for peaceful coexistence in religious diversity. The perspective of the spiritual tradition is emphatically inclusive and compassionate and naturally lends itself to non-violence, going beyond mere tolerance to hospitality and friendship. There are impor- tant impediments that prevent this perspective from having a greater impact: (1) the literalist opposition to flexible interpretation of concepts from the Qur’an and the Prophetic tradition, and the wide definition of innovation or heresy (‘bid`a’); (2) deviations of some Sufi orders and subsequent criticisms by orthodox Muslims; and (3) the impact of the politicisation of religion by some groups and political moves by certain Sufi orders. This paper argues that the only approach that has a chance of influencing the majority of contemporary Muslims in positive ways without being open to criticism is the ‘balanced’ spiritual tradition, after the style of the Companions, sometimes called tasawwuf, which strives to harmonise the outer dimensions of Islamic law and worship with the inner dimen- sion of spiritual disciplines firmly rooted in the Qur’an and Prophetic tradition. This paper will present an analysis of this ‘balanced’ spiritual tradition in Islam, from Ghazali, through Rumi, to Gülen.
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H. Khalaf AL- JUBOURI, Firas. „Narrator of the Prophet's Hadith The jurist scholar, the argument, Amra bint Abd al-Rahman“. In I.International Congress of Woman's Studies. Rimar Academy, 2023. http://dx.doi.org/10.47832/lady.con1-4.
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Islam did not limit the status and role of women in society. On the contrary ، it preserved her status and dignity in the Islamic society. And he hears her complaint about her husband to our Holy Prophet Muhammad, peace be upon him, in Surat Al-Mujadalah: ((Allah indeed knows the plea of her who pleads with you about her husband and complains to Allah ، and Allah knows the contentions of both of you; surely Allah is Hearing, Seeing)). Our history is replete with the names of many women who influenced various social, political, scientific and even military fields, and the figures are multiple and unbroken in Islamic history. And Sukaina Bint AlHussein, may God be pleased with them, and many others, so shedding light on the status of women and their role throughout history is a reason to trace their traces in order to achieve the status and empowerment of women in our present time by studying the biography of the previous prominent women who were immortalized by their great deeds in various fields of life. In light of the foregoing, tracing the path of female followers in the field of jurisprudence and Sharia and what they presented in this field is a religious, moral and academic duty for specialists in the fields of Sharia and Islamic history. Therefore, choosing the personality of the venerable follower, Amra bint Abd al-Rahman bin Zarara, to be the focus of this research comes in the context of what has been discussed above, especially since she is one of the women who gave their lives in the narration of the noble hadith of the Prophet from its primary sources. Abu Bakr, may God be pleased with her, and her companion, as she also narrated on the authority of the wife of the Holy Prophet, may God bless him and grant him peace, the lady Umm Salamah, may God be pleased with her, and also narrated on the authority of the companion Rafi bin Khadij, and narrated on the authority of the great companion Umm Hisham bint Haritha bin Al-Numan, may God be pleased with her, and she spared no effort in establishing The value of women as an important part of the human society in general and the Islamic society in particular, and with what she presented, may God have mercy on her, from the narration of the honorable hadith of the Prophet, he made her a trustworthy narrator because she was associated with Mrs. Aisha, may God be pleased with her, so she was described as the jurist scholar and the proof
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ACHOURI, Hadda. „Women's Contributions to Economic Development from the Sunnah“. In I.International Congress ofWoman's Studies. Rimar Academy, 2023. http://dx.doi.org/10.47832/lady.con1-10.
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Women are half of society and partners with men in the purpose for which they were created, which is the worship of God and the building of the earth, In order to achieve development for the continuation of life, and the Sunnah of the Prophet is a witness to the luminous models of many female companions, they had an honorable role in building the Islamic civilization whose light shone and illuminated the world, The direction of Islam in general and the Sunnah in particular was to encourage women to take care of their homes and families, but they did not hesitate to encourage them to build society and enter the economic field. Evidence from the Sunnah proved that women's participation was inclusive of all economic activities of all kinds, whether that was related to commodity and service production or was an economic exchange, That is, everything related to trade, and she dealt with her keenness to adhere to the Islamic morals defined by the Sharia. And by following the texts of the Sunnah, we stand with evidence of the facts through which it proved economic rationality that made it creative in all areas of life, inside and outside the home. How did women participate in promoting their society economically
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Uriawan, Wisnu, Ikbar Muhammad, Ichsan Taufik und Cepy Slamet. „Implementation of Question Answering System by Using the Rule-Based Method About Prophet Muhammad S.A.W.“ In Proceedings of the 1st International Conference on Islam, Science and Technology, ICONISTECH 2019, 11-12 July 2019, Bandung, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.11-7-2019.2297419.
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Oumelkheir, MATOUG, und AYAD Kheira. „The Legal and Political Status of Women in Algeria“. In I.International Congress ofWoman's Studies. Rimar Academy, 2023. http://dx.doi.org/10.47832/lady.con1-17.
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Women have a pivotal role to play in the development and renaissance of old and modern societies, proving their potential for positive change in those societies. in various aspects of life, where it has become an important element in the process of change in society The Almighty in his book and Sunna Nabih Muhammad (peace and blessings be upon him), The Holy Quran set the right balance for women's dignity and gave them their full and undiminished rights to safeguard and safeguard their rights contrary to the ancient ignorant people. s rights have undergone a paradigm shift under the Prophet Muhammad, Islam emphasized the protection, empowerment, progress and justice of women's rights. Equity of treatment, right to property, education, inheritance, right to work... etc. Thus, the Islamic sharia was the precursor to the recognition of these rights before they were enshrined in international conventions, national legislation and comparison. As far as Algerian legislation is concerned, as a priority, most of the Government's programs have been established since independence. s rights ", and has been steadily strengthened in recent years as this has been reflected on the ground by the enactment of a number of legal texts in the same context so that they can be strengthened for their application, translated through, for example: Family Code, Act establishing maintenance fund, Labour Code, Health Code, Penal Code, Prison Organization Act... It has also empowered women in political participation to be an essential component of political life in accordance with the quota system through the promotion of women's political representation and public life, all within the framework of the Algerian State's ratification of international conventions in this regard
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Mia, Md Rana. „REPRESENTING THE ISLAMIST POLITICS IN BANGLADESHI NEWSPAPERS: THE 2023 BARISHAL CITY CORPORATION ELECTION AS A CASE“. In 2024 SoRes Paris –International Conference on Interdisciplinary Research in Social Sciences, 11-12 January. Global Research & Development Services, 2024. http://dx.doi.org/10.20319/icssh.2024.0304.
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This study aims to explore the representation and news coverage of an Islamist political party- Islami Andolon Bangladesh (IAB) in three Bangladeshi mainstream and ‘quality’ daily newspapers- the Daily Star (DS), the Daily Janakantha (DJ) and the New Age (NA). In the context of the city corporation election- the 2023 Barishal City Corporation (BCC), the study has been conducted. It examines if the dailies either sidelined, ignored or favored this Islamist party. It observes where they pay more or less news value about IAB and its electoral campaign. Additionally, it argues that the candidate of IAB used myth through speeches to encourage voters. The myth— if you vote for hand-fan (electoral symbol of IAB), Allah and his messenger (prophet Hazrat Muhammad) will have the votes —was unchallenged and unquestioned and the advice not to use misinformation and misguide the voters found absent in the dailies. Though the IAB could not win the election, it was expected that mass media as social institutions would come forward with accurate information to inform people wisely and so that ordinary people would not be misguided. Through quantitative and qualitative content analysis, this study leads to the outcomes that these newspapers were silent to uphold the activities of IAB. The DS and DJ had a propensity to sideline and ignore the IAB and its electioneering despite receiving the second highest vote in the election. They prioritized ruling party Awami League (AL) and Jatiya Party (JaPa) while the NA prioritized IAB through providing a better representation and emphasizing on different allegations made by this party. In future, this research can be a basement or pioneer for the researchers who will intend to look into the perspective of newspapers on political parties
Berichte der Organisationen zum Thema "Prophets (Islam)"
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K., M. Gender-Based Perspectives on Key Issues Facing Poor Ahmadi Women in Pakistan. Institute of Development Studies (IDS), Dezember 2020. http://dx.doi.org/10.19088/creid.2020.008.
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The Ahmadiyya Muslim Community (AMC, or Ahmadiyya Muslim Jama’at) believe themselves to be Muslims. The AMC was founded by Mirza Ghulam Ahmad in 1889 as a revival movement within Islam. Unlike all other sects of Islam, they believe that Mirza Ghulam Ahmad (1835–1908) of Qadian (a small town in Gurdaspur district of Punjab, India) is the same promised Messiah who was prophesied by the prophet Muhammad. Other sects believe that the promised Messiah is yet to come and, therefore, Mirza Ghulam Ahmad is a false prophet and his followers are non-Muslims.
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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, Oktober 2020. http://dx.doi.org/10.47816/01.001.20.
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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).
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Mandaville, Peter. Worlding the Inward Dimensions of Islam. IIIT, Oktober 2020. http://dx.doi.org/10.47816/01.003.20.
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Muqtedar Khan’s Islam and Good Governance: A Political Philosophy of Ihsan is, above all, an expression of faith.[1] This does not mean that we should engage it as a confessional text — although it certainly is one at some level — or that it necessitates or assumes a particular faith positionality on the part of its reader. Rather, Khan seeks here to build a vision and conception of Islamic governance that does not depend on compliance with or fidelity to some outward standard — whether that be European political liberalism or madhhabi requirements. Instead, he draws on concepts, values, and virtues commonly associated with Islam’s more inward dimensions to propose a strikingly original political philosophy: one that makes worldly that which has traditionally been kept apart from the world. More specifically, Khan locates the basis of a new kind of Islamic politics within the Qur’anic and Prophetic injunction of ihsan, which implies beautification, excellence, or perfection — conventionally understood as primarily spiritual in nature. However, this is not a politics that concerns itself with domination (the pursuit, retention, and maximization of power); it is neither narrowly focused on building governmental structures that supposedly correspond with divine diktat nor understood as contestation or competition. This is, as the book’s subtitle suggests, a pathway to a philosophy of the political which defines the latter in terms of searching for the Good.