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From the PowerPoint slides of topic 3, select ONE verse from the Quran and ONE hadith from Prophet Muhammad’s sayings whose meanings appear to mutually support each other (i. e., the verse and the hadith appear to address the same topic or issue). First, provide the full quotes of the selected verse and the selected hadith and list their sources. Second, write a 100 to 150 word-essay in which you discuss how SIGNIFICANT and RELEVANT the selected verse and hadith to our time (the text of the verse and the hadith and their sources will not count towards the 100 to 150 words). To submit blogs in this course, you click on the link to the blog as it appears in one of the subheadings of Course Documents, create a blog entry, and post it. Do not submit blogs from course tools, as attachments, or as email messages. Homework 3 is due by 9/26/13 at 6:00 pm. EST sent gme PowerPoint slides topic 3(1).ppt ***: IntroductionTopic 3 focuses on (1) The Quran, (2) Prophet Muhammad, and (3) The Five Pillars of Islam. The main objective is to understand some important aspects of Muslims’ culture, behavior, and politics as far as they can be rooted in Islamic rituals, Islamic scriptures, and Islamic prophet. Topic documents include: (1) textbook and online short readings, (2) PowerPoint slides, (3) videos and video synopses, (4) current issues in the news, (5) study guide, and (devil) short assignments. Review them carefuly in order to complete blog 3 (2 points), homework 3 (5 points), and exam 3 (15 points) by the specified deadlines.’pleqase I NEED IT PERFUCT
The Opening (Quran 1:1-7):
1. “In the name of God, the Lord of Mercy, the Giver of Mercy!
2. Praise belongs to God, Lord of the Worlds,
3. the Lord of Mercy, the Giver of Mercy,
4. Master of the Day of Judgment.
5. It is You we worship; it is You we ask for help.
6. Guide us to the straight path:
7. the path of those You have blessed, those who incur no anger and who have not gone astray.”
Ameen
Lord’s Prayer (Matthew 6:9-13):
9. “This, then, is how you should pray:
‘Our Father in heaven, hallowed be your name,
10. your kingdom come, your will be done on earth as it is in heaven.
11. Give us today our daily bread.
12. Forgive us our debts, as we also have forgiven our debtors.
13. And lead us not into temptation, but deliver us from the evil one.`”
Amen
Compare and Contrast the most common and best known prayers in Islam (The Opening) and Christianity (The Lord’s Prayer). See how each refers to God. See also the next four slides for the idea of “monotheism” as expressed in Islam’s “Unity God” and Christianity’s “Trinity God”
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John 3:16 versus Quran 112:1-4
“For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.” John 3:16
“Say, He is God the One, God the eternal. He fathered no one nor was He fathered. No one is comparable to Him.” Quran 112:1-4
Keep in mind (1) the Christian belief in Jesus as Son of God, (2) the Muslim belief in Jesus as a Muslim prophet, and (3) the Jewish non-belief in Jesus
Psalm 2:7 versus Quran 112:1-4
“I will proclaim the decree of the LORD: He said to me, “You are my Son; today I have become your Father.” Psalm 2:7
“Say, He is God the One, God the eternal. He fathered no one nor was He fathered. No one is comparable to Him.” Quran 112:1-4
Exodus 4:22 and Jeremiah 31:9 versus Quran 112:1-4
“Then say to Pharaoh, ‘This is what the LORD says: Israel is my firstborn son” Exodus 4:22
“They will come with weeping; they will pray as I bring them back. I will lead them beside streams of water on a level path where they will not stumble, because I am Israel’s father, and Ephraim is my firstborn son.” Jeremiah 31:9
“Say, He is God the One, God the eternal. He fathered no one nor was He fathered. No one is comparable to Him.” Quran 112:1-4
Some Attributes of God in The Quran
Quran 1:2-4 “Praise belongs to God, Lord of the Worlds, the Lord of Mercy, the Giver of Mercy, Master of the Day of Judgment.”
Quran 2:255 “God: there is no god but Him, the Ever Living, the Ever Watchful. Neither slumber nor sleep overtakes Him. Who is there that can intercede with Him except by His leave? He knows what is before them and what is behind them, but they do not comprehend any of His knowledge except what He wills. His throne extends over the heavens and the earth; it does not weary Him to preserve them both. He is the Most High, the Tremendous”
Quran 24:35″God is the Light of the heavens and earth. His Light is like this: there is a niche, and in it a lamp, the lamp inside a glass, a glass like a glittering star, fuelled from a blessed olive tree from neither east nor west, whose oil almost gives light even when no fires touches it–light upon light–god guides whoever He will to his Light; God draws such comparisons for people; God has full knowledge of everything.”
Quran 42:11 “There is nothing like Him.”
Quran 57:1-4 “Everything in the heavens and earth glorifies God—He is the Almighty, the Wise. Control of the heavens and earth belongs to Him; He gives life and death; He has power over all things. He is the First and the Last; the Outer and the Inner; He has knowledge of all things.”
Quran 59:22-24 “He is God: there is no other god but Him. It is He who knows what is hidden as well as what is in the open, He is the Lord of Mercy, the Giver of Mercy. He is God: there is no other god but Him, the Controller, the Holy One, Source of Peace, Granter of Security, Guardian over all, the Almighty, the Compeller, to whom all greatness belongs; God is far above anything they consider to be His partner. He is God: the Creator, the Originator, the Fashioner. The best names belong to Him. Everything in the heavens and earth glorifies Him: He is the Almighty, the Wise.”
Quran 112:1-4 “Say, ‘He is God the One, God the eternal. He fathered no one nor was He fathered. No one is comparable to Him.’”
A statement that is common to us all
Say [Prophet], ‘People of the Book, let us arrive at a statement that is common to us all: we worship God alone, we ascribe no partner to Him, and none of us takes others beside God as lords.’ If they turn away, say, ‘Witness our devotion to Him.’ People of the Book, why do you argue about Abraham when the Torah and the Gospels were not revealed until after his time? Do you not understand? You argue about some things of which you have some knowledge, but why do you argue about things of which you know nothing? God knows and you do not. Abraham was neither a Jew nor a Christian. He was upright and devoted to God, never an idolater, and the people who are closest to him are those who truly follow his ways, this Prophet, and [true] believers—God is close to [true] believers.” Quran 3:64
Say [Prophet], ‘We [Muslims] believe in God and in what has been send down to us and to Abraham, Ishmael, Isaac, Jacob, and the Tribes. We believe in what has been given to Moses, Jesus, and the prophets from their Lord. We do not make a distinction between any of the [prophets]. It is to Him that we devote ourselves.’ Quran 3:84
They say, ‘Become Jews or Christians, and you will be rightly guided.’ Say [Prophet], ‘No, [ours is the religion of Abraham, the upright, who did not worship any god besides God.’ So [you believers], say, ‘We believe in God and in what was sent down to us and what was sent down to Abraham, Ishmael, Isaac, Jacob, and the Tribes, and what was given to Moses, Jesus, and all the prophets by their Lord. We make no distinction between any of them, and we devote ourselves to Him. Quran 2:135-136
Abu Huraira reported in the book Sahih Muslim that Prophet Mohamed said: “Both in this world and in the Hereafter, I am the nearest of all the people to Jesus, the son of Mary.”
Ibn Abbas reported in the book Sahih Elbukhari that Prophet Mohamed said to a group of Jews “We have a closer connection with Moses than you have.”
If God had so willed, He would have made you one community, but He wanted to test you through that which He has given you, so race to do good
“We revealed the Torah with guidance and light, and the prophets, who had submitted to God, [and] the rabbis and the scholars all judged according to it for the Jews in accordance with that part of God’s Scripture which they were entrusted to preserve, and to which they were witness. So [Children of Israel] do not fear people, fear Me; do not barter away My messages for a small price; those who do not judge according to what God has sent down are rejecting [God’s teaching]. In the Torah We prescribed for them a life for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth, an equal wound for a wound: if anyone forgoes this out of charity, it will serve as atonement for his bad deeds. Those who do not judge according to what God has revealed are doing grave wrong.
We sent Jesus, son of Mary, in their footsteps, to confirm the Torah that had been sent before him: We gave him the Gospel with guidance, light, and confirmation of the Torah already revealed—a guide and lesson for those who take heed of God. So let the followers of the Gospel judge according to what God has sent down in it. Those who do not judge according to what God has revealed are lawbreakers.
We sent to you [Muhammad] the Scripture with the truth, confirming the Scriptures that came before it, and with final authority over them: so judge between them according to what God has sent down. Do not follow their whims, which deviate from the truth that has come to you. We have assigned a law and a path to each of you. If God had so willed, He would have made you one community, but He wanted to test you through that which He has given you, so race to do good: you will all return to God and He will make clear to you the matters you differed about.” Quran 5:44-48
Declaration on the Relation of the Church to non-Christian Religions
NOSTRA AETATE
PROCLAIMED BY HIS HOLINESS
POPE PAUL VI
ON OCTOBER 28, 1965
http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decl_19651028_nostra-aetate_en.html
1. In our time, when day by day mankind is being drawn closer together, and the ties between different peoples are becoming stronger, the Church examines more closely her relationship to non-Christian religions. In her task of promoting unity and love among men, indeed among nations, she considers above all in this declaration what men have in common and what draws them to fellowship.
One is the community of all peoples, one their origin, for God made the whole human race to live over the face of the earth.(1) One also is their final goal, God. His providence, His manifestations of goodness, His saving design extend to all men,(2) until that time when the elect will be united in the Holy City, the city ablaze with the glory of God, where the nations will walk in His light.(3)
Men expect from the various religions answers to the unsolved riddles of the human condition, which today, even as in former times, deeply stir the hearts of men: What is man? What is the meaning, the aim of our life? What is moral good, what sin? Whence suffering and what purpose does it serve? Which is the road to true happiness? What are death, judgment and retribution after death? What, finally, is that ultimate inexpressible mystery which encompasses our existence: whence do we come, and where are we going?
2. From ancient times down to the present, there is found among various peoples a certain perception of that hidden power which hovers over the course of things and over the events of human history; at times some indeed have come to the recognition of a Supreme Being, or even of a Father. This perception and recognition penetrates their lives with a profound religious sense.
Religions, however, that are bound up with an advanced culture have struggled to answer the same questions by means of more refined concepts and a more developed language. Thus in Hinduism, men contemplate the divine mystery and express it through an inexhaustible abundance of myths and through searching philosophical inquiry. They seek freedom from the anguish of our human condition either through ascetical practices or profound meditation or a flight to God with love and trust. Again, Buddhism, in its various forms, realizes the radical insufficiency of this changeable world; it teaches a way by which men, in a devout and confident spirit, may be able either to acquire the state of perfect liberation, or attain, by their own efforts or through higher help, supreme illumination. Likewise, other religions found everywhere try to counter the restlessness of the human heart, each in its own manner, by proposing “ways,” comprising teachings, rules of life, and sacred rites. The Catholic Church rejects nothing that is true and holy in these religions. She regards with sincere reverence those ways of conduct and of life, those precepts and teachings which, though differing in many aspects from the ones she holds and sets forth, nonetheless often reflect a ray of that Truth which enlightens all men. Indeed, she proclaims, and ever must proclaim Christ “the way, the truth, and the life” (John 14:6), in whom men may find the fullness of religious life, in whom God has reconciled all things to Himself.(4)
The Church, therefore, exhorts her sons, that through dialogue and collaboration with the followers of other religions, carried out with prudence and love and in witness to the Christian faith and life, they recognize, preserve and promote the good things, spiritual and moral, as well as the socio-cultural values found among these men.
3. The Church regards with esteem also the Moslems. They adore the one God, living and subsisting in Himself; merciful and all- powerful, the Creator of heaven and earth,(5) who has spoken to men; they take pains to submit wholeheartedly to even His inscrutable decrees, just as Abraham, with whom the faith of Islam takes pleasure in linking itself, submitted to God. Though they do not acknowledge Jesus as God, they revere Him as a prophet. They also honor Mary, His virgin Mother; at times they even call on her with devotion. In addition, they await the day of judgment when God will render their deserts to all those who have been raised up from the dead. Finally, they value the moral life and worship God especially through prayer, almsgiving and fasting.
Since in the course of centuries not a few quarrels and hostilities have arisen between Christians and Moslems, this sacred synod urges all to forget the past and to work sincerely for mutual understanding and to preserve as well as to promote together for the benefit of all mankind social justice and moral welfare, as well as peace and freedom.
4. As the sacred synod searches into the mystery of the Church, it remembers the bond that spiritually ties the people of the New Covenant to Abraham’s stock.
Thus the Church of Christ acknowledges that, according to God’s saving design, the beginnings of her faith and her election are found already among the Patriarchs, Moses and the prophets. She professes that all who believe in Christ-Abraham’s sons according to faith (6)-are included in the same Patriarch’s call, and likewise that the salvation of the Church is mysteriously foreshadowed by the chosen people’s exodus from the land of bondage. The Church, therefore, cannot forget that she received the revelation of the Old Testament through the people with whom God in His inexpressible mercy concluded the Ancient Covenant. Nor can she forget that she draws sustenance from the root of that well-cultivated olive tree onto which have been grafted the wild shoots, the Gentiles.(7) Indeed, the Church believes that by His cross Christ, Our Peace, reconciled Jews and Gentiles. making both one in Himself.(8)
The Church keeps ever in mind the words of the Apostle about his kinsmen: “theirs is the sonship and the glory and the covenants and the law and the worship and the promises; theirs are the fathers and from them is the Christ according to the flesh” (Rom. 9:4-5), the Son of the Virgin Mary. She also recalls that the Apostles, the Church’s main-stay and pillars, as well as most of the early disciples who proclaimed Christ’s Gospel to the world, sprang from the Jewish people.
As Holy Scripture testifies, Jerusalem did not recognize the time of her visitation,(9) nor did the Jews in large number, accept the Gospel; indeed not a few opposed its spreading.(10) Nevertheless, God holds the Jews most dear for the sake of their Fathers; He does not repent of the gifts He makes or of the calls He issues-such is the witness of the Apostle.(11) In company with the Prophets and the same Apostle, the Church awaits that day, known to God alone, on which all peoples will address the Lord in a single voice and “serve him shoulder to shoulder” (Soph. 3:9).(12)
Since the spiritual patrimony common to Christians and Jews is thus so great, this sacred synod wants to foster and recommend that mutual understanding and respect which is the fruit, above all, of biblical and theological studies as well as of fraternal dialogues.
True, the Jewish authorities and those who followed their lead pressed for the death of Christ;(13) still, what happened in His passion cannot be charged against all the Jews, without distinction, then alive, nor against the Jews of today. Although the Church is the new people of God, the Jews should not be presented as rejected or accursed by God, as if this followed from the Holy Scriptures. All should see to it, then, that in catechetical work or in the preaching of the word of God they do not teach anything that does not conform to the truth of the Gospel and the spirit of Christ.
Furthermore, in her rejection of every persecution against any man, the Church, mindful of the patrimony she shares with the Jews and moved not by political reasons but by the Gospel’s spiritual love, decries hatred, persecutions, displays of anti-Semitism, directed against Jews at any time and by anyone.
Besides, as the Church has always held and holds now, Christ underwent His passion and death freely, because of the sins of men and out of infinite love, in order that all may reach salvation. It is, therefore, the burden of the Church’s preaching to proclaim the cross of Christ as the sign of God’s all-embracing love and as the fountain from which every grace flows.
5. We cannot truly call on God, the Father of all, if we refuse to treat in a brotherly way any man, created as he is in the image of God. Man’s relation to God the Father and his relation to men his brothers are so linked together that Scripture says: “He who does not love does not know God” (1 John 4:8).
No foundation therefore remains for any theory or practice that leads to discrimination between man and man or people and people, so far as their human dignity and the rights flowing from it are concerned.
The Church reproves, as foreign to the mind of Christ, any discrimination against men or harassment of them because of their race, color, condition of life, or religion. On the contrary, following in the footsteps of the holy Apostles Peter and Paul, this sacred synod ardently implores the Christian faithful to “maintain good fellowship among the nations” (1 Peter 2:12), and, if possible, to live for their part in peace with all men,(14) so that they may truly be sons of the Father who is in heaven.(15)
NOTES
1. Cf. Acts 17:26
2. Cf. Wis. 8:1; Acts 14:17; Rom. 2:6-7; 1 Tim. 2:4
3. Cf. Apoc. 21:23f.
4. Cf 2 Cor. 5:18-19
5. Cf St. Gregory VII, letter XXI to Anzir (Nacir), King of Mauritania (Pl. 148, col. 450f.)
6. Cf. Gal. 3:7
7. Cf. Rom. 11:17-24
8. Cf. Eph. 2:14-16
9. Cf. Lk. 19:44
10. Cf. Rom. 11:28
11. Cf. Rom. 11:28-29; cf. dogmatic Constitution, Lumen Gentium (Light of nations) AAS, 57 (1965) pag. 20
12. Cf. Is. 66:23; Ps. 65:4; Rom. 11:11-32
13. Cf. John. 19:6
14. Cf. Rom. 12:18
15. Cf. Matt. 5:45
As a Western religion, Islam gives primacy to the patriarchs Abraham, Isaac and Jacob and considers Jesus to be a holy prophet. In The Muslim Jesus: Sayings and Stories in Islamic Literature, Tarif Khalidi brings together Islamic primary sources about Jesus from the eighth to the 18th centuries. Included are mystical works, historical texts about prophets and saints and, of course, the foundational words about Jesus in the Qur’an. “As a whole,” Khalidi explains, these writings “form the largest body of texts relating to Jesus in any non-Christian literature.” Khalidi pays particular attention to the literary quality of the texts and the role “the Muslim Jesus” has played in both Muslim piety and Muslim-Christian relations. –Editorial Review from Publishers Weekly. Copyright 2001 Cahners Business Information, Inc.
This work presents in English translation the largest collection ever assembled of the sayings and stories of Jesus in Arabic Islamic literature. In doing so, it traces a tradition of love and reverence for Jesus that has characterized Islamic thought for more than a thousand years. An invaluable resource for the history of religions, the collection documents how one culture, that of Islam, assimilated the towering figure of another, that of Christianity. As such, it is a work of great significance for the understanding of both, and of profound implications for modern-day inter-sectarian relations and ecumenical dialogue.
Tarif Khalidi’s introduction and commentaries place the sayings and stories in their historical context, showing how and why this “gospel” arose and the function it served within Muslim devotion. The Jesus that emerges here is a compelling figure of deep and life-giving spirituality. The sayings and stories, some 300 in number and arranged in chronological order, show us how the image of this Jesus evolved throughout a millennium of Islamic history.—Harvard University Press
Harvard University Press, 2001
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