Wednesday, November 11, 2020
Monday, October 26, 2020
Islamic Philosophy - al-Ghazali
Webpages
ghazali.org (comprehensive resource website)
al-Ghazali in MuslimPhilosophy.com
Books
The Way to the Revival of the Muslim Ummah Author(s): Abdel Hamid H. El-Ghazali
Al- Ghazali's Philosophical Theology Author(s): Frank Griffel
Tahafut Al-Falasifah [ Incoherence of the Philosophers ] Author(s): Al-Ghazali, Sabih Ahmad Kamali
The Incoherence of the Philosophers Author(s): Abu Hamid Muhammad al-Ghazali
On the Ninety-Nine Beautiful Names of God (Ghazali Series) Author(s): Abu Hamid Muhammad Ghazali
Ghazali's Unique Unknowable God Author(s): F. Shehadi
Creation and the Cosmic System: Al-Ghazali and Avicenna Author(s): Richard M. Frank
Ghazali (Makers Of The Muslim World) Author(s): Eric Ormsby
Al-Ghazālī and the Ashʽarite School Author(s): Richard M. Frank
Muslim intellectual : a study of al-Ghazali Author(s): W Montgomery Watt
Islam and Rationality. The Impact of al-Ghazālī Author(s): Georges Tamer (ed.)
Al-Ghazali's "Moderation in Belief" Author(s): Aladdin M. Yaqub
Ghazali's Politics in Context Author(s): Yazeed Said
Abstinence In Islam Author(s): Al-Ghazali Abu Hamid.
Politics of the Islamic Tradition: The Thought of Muhammad Al-Ghazali Author(s): Mohammed Moussa
INVERTING THE VOID: A COMPARISON OF AL-GHAZĀLĪ AND DESCARTES Author(s): Kamal-Edin Khashoggi
A Treasury of Ghazali Author(s): Imam al-Ghazali
The Jewels of the Quran Author(s): Imam Muhammad al-Ghazali
Ghazali: the Revival of Islam Author(s): Ghazzālī;Ormsby, Eric
Tuesday, September 29, 2020
Islamic Philosophy - Ibn Rushd (Averroes)
Webpages
Averroes Natural Philosophy - Stanford
Ibn Rushd - Internet Encyclopedia of Philosophy
The Islamic Scholar Who Gave Us Modern Philosophy - NEH
Books
Averroes: His Life, Works, and Influence (Great Islamic Writings). Author(s): Majid Fakhry
Averroes' Physics: A Turning Point in Medieval Natural Philosophy by: Ruth Glasner
The Incoherence of the Incoherence. Author(s): Averroes (Ibn Rushd)
Metaphysics. Author(s): Averroes (Ibn Rushd)
Ibn Rushd's Metaphysics: A Translation With Introduction of Ibn Rushd's Commentary on Aristotle's Metaphysics (Islamic Philosophy, Theology and Science - Texts and Studies) Author(s): Ibn Rushd (Averroes)
Long Commentary on the de Anima of Aristotle Author(s): Averroes
The ''Decisive Treatise'' Author(s): Averroës
Averroes on Plato’s Republic Author(s): Averroes; Ralph Lerner (trans.,ed.)
AVERROES and the Metaphysics of Causation Author(s): Barry S. Kogan
Interpreting Averroes: Critical Essays. Author(s): Peter Adamson; Matteo Di Giovanni
Averroes and Hegel on Philosophy and Religion Author(s): Catarina Belo
Monday, September 21, 2020
Tuesday, September 15, 2020
Early History of Islam - General Sources
- Mahdi Pishva'i, History of Islam up to the Demise of the Prophet (S)
- Murtadha Mutahhari, The Unschooled Prophet
- Ibrahim Amini, Prophethood and the Prophet of Islam
- Sayyid Sa'eed Akhtar Rizvi, The Life of Muhammad The Prophet
- Rasul Ja'fariyan, History of the Caliphs
- Sayyid Ali Ashgar Razwy, A Restatement of the History of Islam and Muslims
- Sayyid Mujtaba Musavi Lari, Imamate and Leadership
- Yasin T. Al-Jibouri, Muhammad.
- Mansour Leghaei, The Spread of Islam, From its beginning to the 14th Century
Ahmad Rahnamaei, Life of the Prophet Mohammad before Starting the Mission
Kamal al-Sayyid, Abu Talib b. abdul Muttalib
Dr. Hatem Abu Shahba, Muhammad and His God Before the Revelation
Shahnaze Safieddine, Migration to Abyssinia
Early History of Islam - Prophet Muhammad (Childhood and Youth)
Relevant Chapters
The Message: pp.80-110
Excerpts
The Life of Muhammad the Prophet; p4:
Prophet Ibrahim (a.s.) had brought his eldest son Isma'il
(a.s.) with his mother Hajirah (Hagar, in Hebrew) from Kan'an to a barren
valley which was later known as Mecca. He used to visit them once a year. When
Isma'il was old enough to help him, Prophet Ibrahim built the House of Allah
known as the Ka'bah.
There was no water in the land when Isma'il and Hajirah were
left there. The well of Zamzam miraculously appeared for Isma'il. The tribe of
Jurhum, finding the well, sought the permission of Hajirah to settle there.
During the annual visit of Prophet Ibrahim (a.s.), permission was given to
them, and ultimately Isma'il married in the same tribe. He begot twelve sons;
the eldest was called Qidar (Cedar, in Hebrew).
The Isma'ilites increased in number, thus fulfilling the
promise of Allah to Ibrahim to multiply Isma'il exceedingly. (See Genesis
21:13)
P16: Abdullah, father of the Prophet, died a few month
before (or two months after) his birth, and his grandfather 'AbdulMuttalib took
over the care and upbringing of the child. After a few months, according to the
age-long custom of the Arabs, the child was entrusted to a Bedouin woman
Halimah by name, of the tribe of Bani-Sa'd, for his upbringing.
When he was only six years old, he lost his mother as well;
so, the doubly-orphaned child was brought up by 'Abdul-Muttalib with the most
tender care. Not two years had passed before 'Abdul-Muttalib also expired.
'Abdul-Muttalib died at the age of 82, leaving the care and custody of the
orphaned Muhammad to Abu Talib. Abu Talib and his wife, Fatimah Bint Asad,
loved Muhammad more than their own children. As the Holy Prophet himself said,
Fatima Bint Asad was his "mother" who kept her own children waiting
while she fed the Holy Prophet, kept her own children cold while she gave him
warm clothes. Abu Talib always kept the child with him day and night.
Abu Talib was an active participant in the trade caravans. When Muhammad (s.a.w.a.) was 12 years old, Abu Talib bade farewell to his family to go to Syria. Muhammad (s.a.w.a.) clung to him and cried. Abu Talib was so moved that he took the child with him. When the caravan reached Busra in Syria they, as usual, stayed near the monastery of a monk, Buhayra. Seeing some of the signs, which he knew from the old books, Buhayra was convinced that the orphan child was the last Prophetto-be. To make sure, he started a conversation with him, and at one point said: "I give you oath of Lat and Uzza to tell me..." The child cried out: "Don't take the names of Lat and Uzza before me! I hate them!" Buhayra was now convinced. He advised Abu Talib not to proceed to Damascus "because if the Jews found out what I have seen, I am afraid they will try to harm him. For sure, this child is to have a great eminence." Abu Talib, acting on this advice, sold all his merchandise for cheaper prices then and there, returning at once to Mecca
Webpage links
Prophet's Mother - wikishia
Khadija, Prophet's wife. by al-Jibouri
Early History of Islam - Jahiliyya (Age of Ignorance)
Jahiliyya
Relevant Qur’anic verses:
Do they seek the judgement of [pagan] ignorance? But who is
better than Allah in judgement for a people who have certainty? (5:50)
When the faithless nourished bigotry in their hearts, the
bigotry of pagan ignorance, Allah sent down His composure upon His Apostle and
upon the faithful, and made them abide by the word of God wariness, for they
were the worthiest of it and deserved it, and Allah has knowledge of all
things. (48:26)
(Practice of burying female infants) When one of them
[pagans] is brought the news of a female [newborn], his face becomes darkened
and he chokes with suppressed agony. He hides from the people out of distress
at the news he has been brought: shall he retain it in humiliation, or bury it
alive in the ground! Look! Evil is the judgement that they make. (16:58-9)
(In description of the Day of Judgment) When the sun is
wound up, when the stars scatter, when the mountains are set moving …when the
girl buried-alive will be asked, for what sin she was killed. (81:1-9)
(Practice of marrying-inheritance of- one’s step-mothers) Do
not marry any of the women whom your fathers had married, excluding what is
already past. That is indeed an indecency, an outrage and an evil course. (4:22)
Names and Terms
Jahiliyya; The year of the Elephant; Abraha; Yemen; Hijaz;
Mecca; Yathrib;
Relevant chapters
The Arabs in History;
Chapter: Arabia before Islam, pp.15-31
The Message pp.3-39
Excerpts
The Arabs in History
P25: The religion of the
nomads was a form of polydaemonism related to the paganism of the ancient
Semites. The beings it adored were in origin the inhabitants and patrons of single
places, living in trees, fountains, and especially in sacred stones. There were
some gods in the conventional sense, transcending in their authority the
boundaries of
purely tribal cults. The three most important were Manat, 'Uzza, and Allat, the
last of whom was mentioned by Herodotus. These three were themselves
subordinate to a higher deity, whose name was Allah. The religion of the tribes
had no real priesthood; the migratory nomads carried their gods with them in a
red tent forming a kind of ark of the covenant, which accompanied them to
battle.
p27: Despite the regression of this period Arabia was still not wholly isolated
from the civilized world but lay rather on its fringes. Persian and Byzantine
culture, both material and moral, permeated through several channels, most of them
connected with the trans-Arabian trade-routes. Of some importance was the
settlement of foreign colonies in the peninsula itself. Jewish and Christian
settlements were established in different parts of Arabia, both spreading
Aramaic and Hellenistic culture. The chief southern Arabian Christian centre
was in Najran, where a relatively advanced political life was developed. Jews
or Judaized Arabs were in several places, notably in Yathrib, later renamed
Medina. They were mainly agriculturists and artisans. Their origin is uncertain
and many different theories have been advanced.
P30: Some time before
the rise of Islam Mecca was occupied by the north Arabian tribe of Quraysh,
which rapidly developed into an important trading community. The merchants of
Quraysh had trading agreements with the Byzantine, Ethiopian, and Persian
border authorities and conducted an extensive trade. Twice a year they despatched
great caravans to the north and the south.
The Message
Pp.29-30: Amongst
the Arabs, woman was just like merchandise which could be bought and sold and
did not possess
any individual or social
rights - not even the right of inheritance. The enlightened persons among them put woman under the
category of animals and for this
very reason considered her to be one
of the chattels and necessities of
life. On account of this belief the proverb: 'Mothers are only as good as
vessels and have been created to serve as receptacles for sperm' was fully current amongst them. Usually on account of fear of famine and occasionally dreading embarrassment they beheaded their daughters on the very first day of their birth or
hurled them down from a high mountain into a deep valley or, at times, drowned them in water.
Most deplorable of all things was their marriage system which was not based on
any law in vogue in the world of that time.
For example, they did not believe in
any limit in the number of wives. To avoid payment of dowry they maltreated
women and in case a woman ceased to be chaste she lost the dowry in total. At times
they took undue advantage of this rule and calumniated their wives to be able
to refuse the payment of dowry. In the event of the death of a person or his
divorcing his wife it was treated to be lawful for his son to marry her and the
story of Ummayyah bin Shams in this regard is preserved in the pages of
history.
When a woman obtained
divorce from her husband her right of second marriage was dependent on the permission
by the first husband and such permission was usually accorded on her
surrendering her dowry! In the event of the death of a person his successors
took possession of the woman like other household chattels and declared
themselves to be her owners by throwing a head-dress on her head
Webpage links:
http://en.wikishia.net/view/Jahiliyya
http://en.wikishia.net/view/Army_of_the_Elephant
Books
Early History of Islam -Historiography
Historiography
Relevant Qur’anic Verses
We will recount to you the best of narratives in what We
have revealed to you of this Qur'an, and indeed prior to it you were among
those who are unaware [of it]. 12:3
Whatever We relate to you of the accounts of the apostles
are those by which We strengthen your heart, and there has come to you in this]
sourah truth and an advice and admonition for the faithful. (11:120)
Thus do We relate to you some accounts of what is past. Certainly
We have given you a Reminder from Ourselves. (20:99)
Excerpts
The Arabs in History
p32: In an essay on Muhammad and the origins of Islam Ernest
Renan remarks that, unlike other religions, which were cradled in mystery,
Islam was born in the full light of history. 'Its roots are at surface level,
the life of its founder is as well known to us as those of the Reformers of the
sixteenth century,' In making this remark, Renan was referring to the copious
biographical material provided by the Sira, the traditional Muslim life of
the Prophet. When the problems of governing a vast empire brought the Arabs
face to face with all kinds of difficulties which had never arisen during the
lifetime of the Prophet, the principle was established that not only the Qur'an
itself, the word of God, was authoritative as a guide to conduct, but also the
entire practice and utterances of the Prophet throughout his lifetime. The records
of these practices and utterances are preserved in the form of Traditions
(Arabic: Hadith), each individual Hadith being attested by a chain of
authorities in the form 'I heard from ... who heard from ... who heard from ...
who heard the Prophet say'. Within a few generations of the Prophet's death a
vast corpus of Hadith grew up, covering every aspect of his life and thought
Brill Encyclopedia of Islam (Entry: Muhammad-7:378)
Correct information about Muhammad's life obviously
originated ultimately from genuine Islamic sources. But it was spread in Europe
by non-Muslim transmitters, who had lived in the Islamic environment for a
longer period of time or permanently (and almost without exception were versed
in Arabic). However, as non-Muslims under Islamic domination or in Islamic
surroundings, they were, as a rule, not concerned with the diffusion of an
objective, let alone a positive, image of Muhammad. Consequently, in both the
selection and the transmission of "true" elements of Muhammad's
biography their emphasis is distant if not polemical.
Already coloured in a mildly negative way, the correct
assertions about the life of the Islamic Prophet then reached the studies of
Christian authors, who were not only complete outsiders to Islam but also
intent on using their pens to completely disqualify Islam and thus the Prophet
in the first place. With this, these assertions were used selectively and
mainly in so far as they were suitable for polemics, which went as far as
scornful malignity. Occasionally, these assertions were also changed
accordingly, but they were above all interwoven with fictitious elements in
such a way that they were often divested completely of their historical value.
The most different mixtacomposita of this kind became for a long period the
basis of the image of Muhammad in Christian Europe.
The most important motives and groups of motives which
decisively marked the image of Muhammad in the European Middle Ages and fixed
it afterwards for a long time (with offshoots until today):
With very few exceptions, the concept of the mediaeval
biography of the Islamic Prophet was dominated by a single tendency, namely to
prove that Muhammad, in the way he had lived and acted, could not have been a
prophet, that his alleged divine revelations consequently were man's work and
that Islam at the very most is an abstruse heresy of Christianity. Made
subservient to this basic concept, there appear in the mediaeval Muhammad
biography four kinds of motives, which may perhaps be characterised as follows:
1. Authentic accounts which—hardly or not at all
changed—were, according to the mediaeval Christian concept, already as such
sufficient to disqualify Muhammad as a Prophet. 2. Authentic accounts which by
a little shift of emphasis and/or by inserting them into a false context of
history or argumentation, unmasked Muhammad as a pseudo-prophet. 3. Motives
which ultimately are based on authentic material but which hardly permit one to
recognise this connection because they have been garbled by being shortened,
enlarged or contextually placed so as to serve a polemic argumentation (these
manipulations can also be found in various combinations or all together). 4.
Pure fiction (not very often found).
Webpage links
http://www.iranicaonline.org/articles/historiography-iii
Books
-
Islam in Medieval and Early
Modern English Literature: A Selected Bibliography. By Hafiz Abid Masood in
slamic Studies Vol. 44, No. 4 (Winter 2005), pp. 553-629 (77 pages)
-
Orientalism (1978) By:
Edward W. Said. Pantheon Books
-
Islamic Historiography
(2003) by: Chase F. Robinson; Cambridge university Press
Tuesday, September 8, 2020
Tuesday, September 1, 2020
Monday, June 8, 2020
Doctrines of Islam 14 (Imamate & Caliphate - Leadership)
Qur'an
Webpage links
Caliphate
Imamate
Book Excerpts
Doctrines of Islam 13 (Divine Justice and the Problem of Evil)
Qur'an
We will surely test you with somewhat of fear and hunger and a loss of wealth, lives, and fruits; and give good news to the patient, those who, when an affliction visits them, say, "Indeed we belong to God, and to Him do we indeed return." 2:155-156Indeed God does not wrong anyone even to the extent of an atom's weight, and if it be a good deed He doubles its reward, and gives from Himself a great reward. 4:40
So whoever does an atom's weight of good will see it, and whoever does an atom's weight of evil will see it. 99:7-8
He, who created death and life that He may test you to see which of you is best in conduct. And He is the All-mighty, the All-forgiving. 67:2
It is He who has made you successors on the earth, and raised some of you in rank above others so that He may test you in respect to what He has given you. 6:165
We dispersed them into communities around the earth: some of them were righteous, and some of them otherwise, and We tested them with good and bad times so that they may come back. 7:168
Indeed We have made whatever is on the earth an adornment for it that We may test them [to see] which of them is best in conduct. 18:7
Every soul shall taste death, and We will test you with good and ill by way of test. 21:35
There are indeed signs in this; and indeed We have been testing. 23:30
Indeed We created man from the drop of a mixed fluid so that We may test him. So We made him endowed with hearing and sight. 76:2
Webpage Links
God and EvilAttribution of Evil to God?
Divine Benevolence & the Existence of Evil in the Universe
Book Excerpts
Justice of God by S. RizviDivine Justice Shelf in al-Islam.org
Sunday, June 7, 2020
Doctrines of Islam 12 (Eschatology)
Qur'an
Death
God takes the souls at the time of their death, and those who have not died in their sleep. Then He retains those for whom He has ordained death and releases the others until a specified time. There are indeed signs in that for a people who reflect. (39:42)No soul may die except by God's leave, at an appointed time. 3:145
Every soul shall taste death, and you will indeed be paid your full rewards on the Day of Resurrection. Whoever is delivered from the Fire and admitted to paradise has certainly succeeded. The life of this world is nothing but the wares of delusion. 3:185
Wherever you may be, death shall overtake you, even if you were in fortified towers. 4:78
When death approaches anyone of you, Our messengers take him away and they do not neglect their duty. 6:61
Then the agony of death brings the truth: "This is what you used to shun!" 50:19
We have ordained death among you, and We are not to be outmaneuvered. 56:60
Say, "Indeed the death that you flee will indeed encounter you. Then you will be returned to the Knower of the sensible and the Unseen, and He will inform you about what you used to do." 62:8
Spend from what We have provided you before death comes to any of you, whereat he will say, "My Lord, why did You not respite me for a short time so that I might have given charity and become one of the righteous!" But God shall never respite a soul when its time has come, and God is well aware of what you do. 63:10-11
Were you to see when the wrongdoers are in the throes of death, and the angels extend their hands saying: "Give up your souls! Today you shall be requited with a humiliating punishment because of what you used to attribute to God untruly, and for your being disdainful towards His signs." 6:93
Every soul shall taste death. Then you shall be brought back to Us. 29:57
Say, "You will be taken away by the angel of death, who has been charged with you. Then you will be brought back to your Lord." 32:11
No soul knows what it will earn tomorrow, and no soul knows in what land it will die. Indeed God is all-knowing, all-aware. 31:34
Barzakh
When death comes to one of them, he says, "My Lord! Take me back, that I may act righteously in what I have left behind." By no means! These are mere words that he says. And ahead of them is a barrier (Barzakh) until the day they will be resurrected. 23:99-100And do not call those who were slain in God's way "dead." Rather they are living, but you are not aware. 2:154
End of Times
Certainly We wrote in the Psalms, after the Torah: "Indeed My righteous servants shall inherit the earth." 21:105
Day of Judgment
So do not suppose that Allah will break His promise to His apostles. Indeed Allah is all-mighty, avenger. The day the earth is transformed into another earth and the heavens] as well [, and they are presented before Allah, the One, the All-paramount. On that day you will see the guilty bound together in chains, 14:47-49
the day the Trumpet will be blown on that day We shall resurrect the guilty with blind eyes. They will whisper to one another: "You have stayed only for ten days." We know best what they will say, when the best of them in conduct will say, "You stayed only a day!" They question you concerning the mountains. Say, "My Lord will scatter them like dust." Then He will leave it a level plain. You will not see any crookedness or unevenness in it. On that day they will follow a summoner in whom there will be no deviousness. The voices will be muted before the All-beneficent, and you will hear nothing but a murmur. Intercession will not avail that day except from him whom the All-beneficent allows and approves of his word. He knows that which is before them and that which is behind them, but they cannot comprehend Him in their knowledge. All faces shall be humbled before the Living One, the All-sustainer, and he will fail who bears the onus of wrongdoing. But whoever does righteous deeds, should he be faithful, shall neither fear any wrong nor detraction. 20:102-12
Webpage links
Day of Judgment (wikishia)
Barzakh (Wikishia)
Life in Barzakh (wikishia)
Book Excerpts
Wednesday, June 3, 2020
Doctrines of Islam 10 (General Prophethood)
Qur'an
Webpage Links
Book Excerpts
Saturday, May 30, 2020
Doctrines of Islam 09 (Angelology and Creation)
Qur'an
Creation of Adam, Jealousy & Deception of Iblis and the Fall
When your Lord said to the angels,"Indeed I am going to set a viceroy on the earth," they said, "Will You set in it someone who will cause corruption in it, and shed blood, while we celebrate Your praise and proclaim Your sanctity?" He said, "Indeed I know what you do not know."And He taught Adam the Names, all of them; then presented them to the angels and said, "Tell me the names of these, if you are truthful."
They said, "Immaculate are You! We have no knowledge except what You have taught us. Indeed You are the All-knowing, the All-wise."
He said, "O Adam, inform them of their names," and when he had informed them of their names, He said, "Did I not tell you that I indeed know the Unseen in the heavens and the earth, and that I know whatever you disclose and whatever you were concealing?"
And when We said to the angels, "Prostrate before Adam," they prostrated, but not Iblis: he refused and acted arrogantly, and he was one of the faithless.
We said, "O Adam, dwell with your mate in paradise, and eat thereof freely whencesoever you wish; but do not approach this tree, lest you should be among the wrongdoers."
Then Satan caused them to stumble from it, and he dislodged them from what they were in; and We said, "Get down, being enemies of one another! On the earth shall be your abode and sustenance for a time." (2:30-36)
When We said to the angels, "Prostrate before Adam," they prostrated, but not Iblis. He was one of the jinn, so he transgressed against his Lord's command. Will you then take him and his offspring for guardians in My stead, though they are your enemies? How evil a substitute for the wrongdoers! (18:50)
He said, "O Iblis! What keeps you from prostrating before that which I have created with My [own] two hands? Are you arrogant, or are you [one] of the exalted ones?"
"I am better than him," he said. "You created me from fire and You created him from clay."
He said, "Begone hence, for you are indeed an outcast. And indeed My curse will be on you till the Day of Retribution.
He said "My Lord! Respite me till the day they will be resurrected."
Said He,"You are indeed among the reprieved, until the day of the known time"
He said, "By Your might, I will surely pervert them, except Your exclusive servants among them." (37:75-83)
Faith in Previous Apostles and Scriptures
The Apostle (Prophet Muhammad) has faith in what has been sent down to him from his Lord, and all the faithful. Each of them has faith in Allah, His angels, His scriptures and His apostles. [They declare,] "We make no distinction between any of His apostles." And they say, "We hear and obey. Our Lord, forgive us, and toward You is the return." (2:285)We have indeed revealed to you as We revealed to Noah and the prophets after him, and as We revealed to Abraham and Ishmael, Isaac, Jacob, and the Tribes, Jesus and Job, Jonah, Aaron, and Solomon, and We gave David the Psalms. and apostles We have recounted to you earlier and apostles We have not recounted to you, and to Moses God spoke directly. apostles, as bearers of good news and warners, so that mankind may not have any argument against God, after the sending of the apostles; and God is all-mighty, all-wise. (4:163-165)
Indeed the faithful, the Jews, the Christians, and the Sabaeans those of them who have faith in God and the Last Day and act righteously they shall have their reward near their Lord, and they will have no fear, nor will they grieve. (2:62 & 5:69)
These are the apostles, some of whom We gave an advantage over others: of them are those to whom God spoke, and some of them He raised in rank, and We gave Jesus, son of Mary, manifest proofs and strengthened him with the Holy Spirit. Had God wished, those who succeeded them would not have fought each other after the manifest proofs had come to them. But they differed. So there were among them those who had faith and there were among them those who were faithless, and had God wished, they would not have fought one another; but Allah does whatever He desires. 2:253
Piety is not to turn your faces to the east or the west; rather, piety is [personified by] those who have faith in God and the Last Day, the angels, the Book, and the prophets, and who give their wealth, for the love of Him, to relatives, orphans, the needy, the traveller and the beggar, and for [the freeing of] the slaves, and maintain the prayer and give the zakat, and those who fulfill their covenants, when they pledge themselves, and those who are patient in stress and distress, and in the heat of battle. They are the ones who are true [to their covenant], and it is they who are the God wary. 2:177
Webpage Links
Fall of Adam & Eve (in Wikishia)Adam
Eve
Iblis (in Wikishia)
Satan (in Wikishia)
Prophets (in Wikishia)
Q&As about Satan
Book Excerpts
the Fall of Adam in Torah and Qur'an (Comparison) by AminiWhat is the Reality of Angels by Husaini
Concerning Apostles and Angels by al-Saduq
Is Man Superior to Angels? by Ayt. Makarem
Infallibility of Adam and the Fall by Hadavi
Divine Mission of the Prophets by Ayt. Makarem
Prophets and Scriptures by Rizvi
Doctrines of Islam 08 (Divine Names)
To God belong the Best Names, so supplicate Him by them, and abandon those who commit sacrilege in His names. Soon they shall be requited for what they used to do. 7:180
Say, "Invoke "Allah" or invoke "the All-beneficent." Whichever [of His Names] you may invoke, to Him belong the Best Names." Be neither loud in your prayer, nor murmur it, but follow a middle course between these. 17:110
God there is no god except Him to Him belong the Best Names. 20:8
He is God there is no god except Him Knower of the sensible and the Unseen, He is the All-beneficent, the All-merciful. He is God there is no god except Him the Sovereign, the All-holy, the All-benign, the Securer, the All-conserver, the All-mighty, the All-compeller, the All-magnanimous. exalted is God of any partners that they may ascribe to Him! He is God, the Creator, the Maker, the Former. To Him belong the Best Names. Whatever there is in the heavens glorifies Him and [whatever there is in] the earth, and He is the All-mighty, the All-wise. 52:22-24
He is the First and the Last, the Manifest and the Hidden, and He has knowledge of all things. 57:3
webpage links
Divine Names in Qur'an (List)
Divine Names (by: Zaidi)
Book Excerpts
The Image of God in the Qur'an. By Dr. M. Shomali & Dr. M. Heydarpour
Divine Names (with short explanations) by S.M Beheshti
The Attributes of God. by Gulpaygani
99 Names of God by al-Jibouri
Friday, May 1, 2020
Doctrines of Islam 06 (Cosmological & Ontological Arguments)
Outline
i.
Cosmological Argument
O mankind! You are the ones who stand in need of God; and God, He is the All-sufficient, the All-laudable. 35:15
God is the All-sufficient, and you are all-needy. 47:38
Everyone in the heavens and the earth asks (needs) Him. 55:29
Webpage
Cosmological Argument - StanfordNecessary Existence - Wikishia
Avicenna, Proof of the Necessary of Existence pdf
Ontological Argument - Wikishia
Book Excerpts
The Argument of Contingency by Rabbani G.
The argument of possibility (imkān) and necessity (wujūb) - Rabbani Golpaygani
Video
Sunday, April 5, 2020
Tuesday, March 31, 2020
Avicenna's Philosophy Handout 07 (Logic)
Outline
1. Logic
Sources of Avicenna's Logic
b.
General structure of
Avicennian Logic:
1.
Introduction of conditional
or temporal necessity (any writer holds pen by necessity as long as he actually
is writing)
Sources of Avicenna's Logic