Academic literature on the topic 'Eschatology (Muhammadan)'

<b>Abstract</b> This paper explains an Islamic eschatology according to Shia, and suggests that []Shia eschatology always has two dimensions – religion and politics – and the two dimensions are inseperable. Discussion surrounding Shia eschatology in this paper is particularly focused on the Mahdism concept and the figure of Mahdi. This paper is thus not intended to make a generalisation about ‘Islamic eschatology’ as if there were only one type of Islam with a single understanding of eschatology. Most Indonesian Muslims are of Sunni type of Islam, and may not share the viewpoint of Shia at all concerning eschatology. The key purpose of this paper is rather to explore one version of understanding of eschatology within Islam in order to provoke further reflection on other perspectives on eschatology. <b>Keywords:</b> Eschatology, Islam, Politics, Religion, Shia, Sunni, Prophet Muhammad, Mahdism, Mahdi <b>Abstrak</b> Tulisan ini menjelaskan sebuah eskatologi Islam menurut Shia, dan mengusulkan bahwa versi eskatologi Shia selalu memiliki dua dimensi – agama dan politik – dan keduanya tak terpisahkan. Pembahasan mengenai eskatologi Shia dalam tulisan ini khususnya berfokus pada konsep Mahdisme dan figur Mahdi, menurut versi Islam Shia. Maka tulisan ini tak dimaksudkan untuk membuat generalisasi mengenai ‘eskatologi Islam’ seolah ada hanya satu jenis Islam dengan pemahaman tunggal mengenai eskatologi. Kebanyakan kaum Muslim Indonesian adalah penganut Sunni, dan barangkali samasekali tak sependapat dengan pandangan Shia tentang eskatologi. Tujuan utama tulisan ini sebetulnya untuk menjelaskan satu versi pemahaman eskatologi dalam Islam agar memprovokasi refleksi lebih lanjut tentang perspektif-perspektif lain terkait eskatologi. <b>Kata-Kata Kunci:</b> Eskatologi, Islam, Politik, Agama, Shia, Sunni, Nabi Muhammad, Mahdisme, Mahdi.

The World Congress on Mulla S a b was held May 22-27, 1999, inTehran, Iran. Sponsored by the Islamic Republic of Iran, the Congress drewmore than three hundred local and intemational speakers who presentedpapers on various aspects of the philosophy of Sadr al-Din Shirazi (d.l o ) , commonly known as Mulla Sadra. The scope of the Congress, however,was not confiied to the philosophy of Mulla Sadra, papers with otherpoints of interest and focus were also presented. The Congress can bedescribd as consisting of three concentric circles: the first, focusing exclusivelyon Sadrean studies; the second, ranging from Islamic philosophy toSdism and kafam; and the third, extending to subjects as diverse asMuslims in China and Western philosophy. In addition to Islamic thought,there was also a sepamte section on Western philosophy, primarily focusingon analytic philosophy, in which many Westem scholars and philosophersMcipated.The Congress began with a reading of a brief welcome speech by thedirector of the Congress, Ayatollah Muhammad Khamanei. The keynoteaddress, and the concluding speech of the day, was delivered by Iranianpresident Muhammad Khatami, who talked about the importance ofIslamic philosophy in general and Sadra's thought in particular for thefuture of Islamic world.For the remainder of the Congress, each day, four simultaneous sessionswere conducted in the Conference Hall of the Organization of IslamicConference (OIC). The Islamic philosophy section, which was the mainbody of the Congress, was divided into four major subdivisions:Transcendent Philosophy of Mulla Sadra, Comparative Philosophy,Islamic Philosophy, and Gnosis and Sufism. Here the speakers focused onvarious aspects of the philosophy of Mulla Sadra, ranging from his ontologyand epistemology to his eschatology and commentaries on Qur'anicverses. Mulla Sadm, who is considered to be one of the most impom figuresof the post-Avicennan Islamic philosophy, was both an originalthinker and a first-rate historian of philosophy. With his notion of the primacyof being (asah af-wujud) and his celebrated idea of substantial ...

Abstract Abdurrahman bin Muhammad or known by the name of Ibn Khaldun is a Muslim intellectual who is very famous and phenomenal in Islamic scholar. Besides being known as the father of historiography, Ibn Khaldun is also known as an economist and sociologist. His thoughts differed from those of earlier philosophers who talked more about eschatology. The main idea of Ibn Khaldun's thinking is more on the empirical knowledge around him. Therefore, in his study, he wrote about history, economics, and social. One of his main ideas is about the theory of ashabiyah, which describes the civilization of human society. Humans live in groups. They are interdependent and cannot live alone. Therefore, the development of human civilization is shaped by harmony and solidarity among people. It is the same goal of each human being and the realization of ashabiyah (community) among them. The theory of ashabiyah will be the basis for the development of humans. In this study, the authors try to analyze Ibn Klaldun's thoughts about his epistemology related to the development of human civilization. From this study, it can be seen that in principle, human civilization, according to Ibn Khaldun is the realization of ashabiyah to create human development and humidity. Keywords: Ibnu Khaldun, Ashabiyah, civilization. Abstrak Abdurrahman bin Muhammad atau dikenal dengan nama Ibnu Khaldun adalah seorang intelektual muslim yang sangat terkenal dan fenomenal dalam Islam sarjana. Selain dikenal sebagai bapak historiografi, Ibnu Khaldun juga dikenal sebagai ekonom dan sosiolog. Pikirannya berbeda dari yang sebelumnya filsuf yang lebih banyak berbicara tentang eskatologi. Gagasan utama Ibnu Khaldun berpikir lebih pada pengetahuan empiris di sekelilingnya. Oleh karena itu, dalam studinya,dia menulis tentang sejarah, ekonomi, dan sosial. Salah satu ide utamanya adalah tentang teori ashabiyah, yang menggambarkan peradaban masyarakat manusia. Manusia hidup dalam kelompok. Mereka saling bergantung dan tidak bisa hidup sendiri. Oleh karena itu,perkembangan peradaban manusia dibentuk oleh keselarasan dan kesetiakawanan antar rakyat. Ini adalah tujuan yang sama dari setiap manusia dan realisasi ashabiyah (masyarakat) di antara mereka. Teori ashabiyah akan menjadi dasar bagi perkembangan manusia. Dalam penelitian ini, penulis mencoba menganalisis karya Ibnu Klaldun pemikiran tentang epistemologinya terkait dengan perkembangan peradaban manusia.Dari kajian ini dapat diketahui bahwa pada prinsipnya peradaban manusia menurut Ibnu Khaldun adalah realisasi ashabiyah untuk menciptakan pembangunan manusia dan kelembaban. Kata kunci: Ibnu Khaldun, Ashabiyah, peradaban.

This article attempts to trace the fundamental role of early Persian beliefs, Zoroastrians, to the decision of Ahl al-Bayt’s choice to migrate to Persia (Iran). This research is based on the fact that there are many places for pilgrimage to imams in Iran. Specifically, this research investigates the similarity of several concepts in both religions, Zoroaster and Islam, regarding the teaching in the principle of God (Ilahiyyah), the principle of life after death (eschatology), and the principle of justice and morals of the religion embraced before Islam in Persia. Several studies have also reported on the distortions, opposition, and the consequences of encountering the two beliefs for the first time between Persian beliefs and Islamic teachings. This study employs a qualitative method with historical analysis and literature study along with relevant information of the study. This article also uses the theory of migration and identity to see the interconnectedness of religion in the migration context. The results of this study show the factors that the Persians are interested in accepting and understanding the teachings of Islam. Those are: first, the emotional closeness of beliefs and moral values between Muslims and Zoroastrians (Magi); Second, the inclusive nature of Islam; third, the absence of racial, gender, and status discrimination in Islamic teachings. The descendants of imams Ahl al-Bayt of the Prophet Muhammad SAW continued the prophet's preaching and the Imams in expanding the spread of Islamic teachings to various regions. During this expansion process, they found Iran as the most secure, and suitable region to accept the presence and teaching of Islam especially the Shiite sect. Therefore, they decided to migrate to Iran, and until now Iran is known as a Shiite country.

This brief paper discusses one of the classical literary texts of Islamic Nusantara entitled Kitab Seribu Masalah (the book of a thousand problems). This study uses a philological and textual approach to reveal the relationship and linkage between text and context, which then leads to efforts to produce interpretations related to the history of the Islamization process in the archipelago. This research is conducted to answer three problems, namely: How the KSM manuscript description, what is the content of the text, and how the context behind the birth of the work.From the idea side, Kitab Seribu Masalah contains dialogue between two people: First, the figure of Muhammad saw. in the manuscript is described as an end-time prophet of God's messenger, who calls to believe in Him. He is believed to have abundant knowledge from Allah swt., so that it can answer various problems that are considered and faced by Humans. Second, the figure of Abdullah ibn As-Salam of the Tribe of Thamud illustrated as a clever Jewish clergyman, very pious to the contents of the Torah, Gospel, Zabur and earlier books. He is so trustworthy and has a large fanatic followers of up to seven hundred people. The dialogue at least explores the problem of the relationship between God and His Messenger, regarding cosmological issues, about eschatology, testing the intelligence of the end-time prophet, the puzzle, the meaning of numbers, and others.Keywords: Kitab Seribu Masalah, Hikayat, 'Abdullah bin Salam, Islamization of the Archipelago Tulisan singkat ini membahas salah satu teks klasik Islam Nusantara yang berjudul Kitab Seribu Masalah. Penelitian ini menggunakan pende­katan filologis dan tekstologis untuk mengungkap hubungan antara teks dan konteks, yang kemudian bermuara pada usaha-usaha memproduksi interpretasi-interpretasi terkait sejarah proses Islamisasi di Nusantara. Penelitian ini dilakukan untuk menjawab masalah kandungan isi naskah KSM, dan konteks yang melatarbelakangi lahirnya, serta kaitannya dengan proses Islamisasi Nusantara.Penelitian ini berkesimpulan bahwa terdapat 13 buah naskah yang berjudul Kitāb Seribu Masā’il atau Hikayat Seribu Masalah. Dari tiga belas naskah tersebut, 9 naskah ada di PNRI Jakarta dan 4 naskah ada di Universitas Leiden, Belanda. Ketiga belas naskah yang dimaksud adalah naskah ML 19, ML 59, ML200, ML 442, W 82, W 83, W 84, W 85, W 86, KL.26, 6064 D, OPH 72, dan Cod. Or. 1960. Setelah melakukan perban­dingan akhirnya peneliti memilih naskah ML 19 sebagai obyek untuk dila­kukan penyuntingan dan edisi kritis.Dari sisi ide, Kitāb Seribu Masalah berisi dialog antara Nabi Muhammad saw. dan Abdullah bin Salam. Abdullah bin Salam adalah seo­rang tokoh dari Suku Tsamud yang diilustrasikan sebagai seorang pendeta Yahudi yang cerdik-pandai, alim akan isi Taurat, Injil, Zabur dan kitab-kitab terdahulu. Ia begitu dipercaya dan mempunyai banyak pengikut fanatik hingga lebih dari tujuh ratus orang. Dialog tersebut berisi masalah relasi Allah dan Rasul-Nya, kosmologis, eskatologis, ujian kecerdasan Nabi, teka-teki, arti bilangan, dan lain-lain.Kata Kunci: Kitāb Seribu Masā’il, Hikayat, ‘Abdullah bin Salam, Islamisasi Nusantara

This brief paper discusses one of the classical literary texts of Islamic Nusantara entitled Kitab Seribu Masalah (the book of a thousand problems). This study uses a philological and textual approach to reveal the relationship and linkage between text and context, which then leads to efforts to produce interpretations related to the history of the Islamization process in the archipelago. This research is conducted to answer three problems, namely: How the KSM manuscript description, what is the content of the text, and how the context behind the birth of the work.From the idea side, Kitab Seribu Masalah contains dialogue between two people: First, the figure of Muhammad saw. in the manuscript is described as an end-time prophet of God's messenger, who calls to believe in Him. He is believed to have abundant knowledge from Allah swt., so that it can answer various problems that are considered and faced by Humans. Second, the figure of Abdullah ibn As-Salam of the Tribe of Thamud illustrated as a clever Jewish clergyman, very pious to the contents of the Torah, Gospel, Zabur and earlier books. He is so trustworthy and has a large fanatic followers of up to seven hundred people. The dialogue at least explores the problem of the relationship between God and His Messenger, regarding cosmological issues, about eschatology, testing the intelligence of the end-time prophet, the puzzle, the meaning of numbers, and others.Keywords: Kitab Seribu Masalah, Hikayat, 'Abdullah bin Salam, Islamization of the Archipelago Tulisan singkat ini membahas salah satu teks klasik Islam Nusantara yang berjudul Kitab Seribu Masalah. Penelitian ini menggunakan pende­katan filologis dan tekstologis untuk mengungkap hubungan antara teks dan konteks, yang kemudian bermuara pada usaha-usaha memproduksi interpretasi-interpretasi terkait sejarah proses Islamisasi di Nusantara. Penelitian ini dilakukan untuk menjawab masalah kandungan isi naskah KSM, dan konteks yang melatarbelakangi lahirnya, serta kaitannya dengan proses Islamisasi Nusantara.Penelitian ini berkesimpulan bahwa terdapat 13 buah naskah yang berjudul Kitāb Seribu Masā’il atau Hikayat Seribu Masalah. Dari tiga belas naskah tersebut, 9 naskah ada di PNRI Jakarta dan 4 naskah ada di Universitas Leiden, Belanda. Ketiga belas naskah yang dimaksud adalah naskah ML 19, ML 59, ML200, ML 442, W 82, W 83, W 84, W 85, W 86, KL.26, 6064 D, OPH 72, dan Cod. Or. 1960. Setelah melakukan perban­dingan akhirnya peneliti memilih naskah ML 19 sebagai obyek untuk dila­kukan penyuntingan dan edisi kritis.Dari sisi ide, Kitāb Seribu Masalah berisi dialog antara Nabi Muhammad saw. dan Abdullah bin Salam. Abdullah bin Salam adalah seo­rang tokoh dari Suku Tsamud yang diilustrasikan sebagai seorang pendeta Yahudi yang cerdik-pandai, alim akan isi Taurat, Injil, Zabur dan kitab-kitab terdahulu. Ia begitu dipercaya dan mempunyai banyak pengikut fanatik hingga lebih dari tujuh ratus orang. Dialog tersebut berisi masalah relasi Allah dan Rasul-Nya, kosmologis, eskatologis, ujian kecerdasan Nabi, teka-teki, arti bilangan, dan lain-lain.Kata Kunci: Kitāb Seribu Masā’il, Hikayat, ‘Abdullah bin Salam, Islamisasi Nusantara

In traditional Islamic eschatology, it is claimed that Jesus Christ will return in the Second Coming with Imam Mahdi to kill the Al-Masih ad-Dajjal ('The False Messiah'), after which with the ancient tribes Gog and Magog (Yajūj Maʾjūj) would disperse. While the public is of the opinion that miracles are contrary to reason, it is contrary to reality to judge them by experience or reason, therefore the news that we have received through Allah and Prophet Muhammad ﷺ, whether they understand us or not, is not reliable. What will be done about the issue of the second coming of Christ, which is related to several news of the Qur'an and Hadith, so it is not appropriate to judge it by reason and experience, regarding the words that have appeared in the Qur'an and Hadith, and believe in them. Jews are not only waiting for the arrival of their Maseeh, but they are making regular efforts to seat him on the world throne. Even muslims should prepare thereself as a nation and according to the needs and requirements of this time.

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

This article discusses Sufism’s engagement with scholastic theology and the development of theological doctrines that are distinctive to particular traditions within Sufism. In respect to the former, attention is paid to how Sufi texts addressed, explicitly and implicitly, major questions such as the nature of God, the soul, cosmology, theodicy, prophecy, soteriology, and eschatology. Issues of special importance to Sufi worldviews, such as walāya/wilāya (‘friendship with God’) and miracles are also covered. In regards to distinctive Sufi doctrines, the article examines various understandings of the states and stations of the Sufi path (ṭarīqa) as well as notions of experiential knowledge (maʿrifa), divine union and encounters, oneness of being (waḥdat al-wujūd), and love (maḥabba, ʿishq). Also addressed are the mystical refigurations of notable religious personalities such as the Prophet Muhammad and Iblīs. The article closes with a brief look at socially deviant renunciant movements that develop in response to the institutionalization of Sufism.

The NV’s narrative of the Prophet’s ascension is first situated in the context of the Perso-Turkic miʿrāj tradition, showing how it draws closely upon the Ibn ʿAbbās/Bakrī narrative tradition. This chapter studies the portrayal of the Prophet as God’s beloved, as a model phakir, and as intercessor for his community. Such representations serve three interlinked purposes: first, to compose a supersessionist narrative that exalts the Prophet’s holy stature and establishes his spiritual ascendancy over all other prophets; second, to provide an ethical template for individual and communal Islamic practice, and a communal identity aligned around the axis of pīr, Prophet, and God; and third, to invite others to the faith by presenting the Prophet as intercessor, an attractive figure of compassion and power. Additionally, conceptions of Islamic eschatology and cosmology are also examined through the NV’s ascension narrative. The chapter concludes by examining the entwined relationship between the historiographer and sacred subject, and the ways in which they each legitimate the other at various historical junctures.

The non-Christian elements in the Chronicles—Lewis and Christian apologetics—Lewis in America—Lewis and Protestant evangelicalism—Lewis and the joys of beer, and wine—children and wine—pubs again—Omar Khayyam, Hafez, and Persian literature and wine—the creation of Narnia in song and literature—the Kalevala and the Golden Bough—Finland and ‘northern-ness’—Zoroastrianism, Manichaeism, dualism, and Lewis—the end of Narnia and Manichaean eschatology—Lewis’s and Muhammad’s night-time journeys to heaven—the Zoroastrian and Sufi Senmurv/Simurgh and bird imagery and Farid ud-Din Attar—Sufi messages.