Abrahamic Religions

The design argument, also known as the teleological argument, is one of the most commonly used evidences of the existence of a Creator God. Over the centuries, the argument has taken many forms, from the pre-Socratics to Jewish rabbis to Hindu philosophy and the modern debate over Intelligent Design (ID) and theistic evolution (TE). Present day controversies seem to show that disagreements over the apparent design of nature have roots in deep historical and metaphysical differences. We believe there is much to learn from how different religious traditions (here, Judaism, Christianity and Islam) have engaged or are engaging with design discourse. So, we are arranging a two-day online closed-door workshop on the history and metaphysics of design arguments, to be hosted at the University of Helsinki.

NATIVE MESSENGERS OF GOD IN CANADA?:
A TEST CASE FOR BAHA’I UNIVERSALISM (1996)

*** Christopher Buck, “Native Messengers of God in Canada?: A Test Case for Baha’i Universalism.” Baha’i Studies Review 6 (1996): 97–133.

*** Award for Excellence in Baha’i Studies. Association for Baha’i Studies, 1994.

EPILOGUE

Thereupon Tekanawitaˀ [Deganawida, the Peacemaker] stood up in the center of the gathering place, and then he said, “First I will answer what it means to say, ‘Now it is arriving, the Good Message.’ This indeed, is what it means: When it stops, the slaughter of your own people who live here on earth, then everywhere peace will come about, by day and also by night, and it will come about that as one travels around, everyone will be related. …

Now again, secondly, I say, ‘Now it is arriving, the power,’ and this means that the different nations, all the nations, will become just a single one, and the Great Law will come into being, so that now all will be related to each other, and there will come to be just a single family, and in the future, in days to come, this family will continue on.

Now in turn, the other, my third saying, ‘Now it is arriving, the Peace,’ this means that everyone will become related, men and also women, and also the young people and the children, and when all are relatives, every nation, then there will be peace as they roam about by day and also by night. …

Then there will be truthfulness, and they will uphold hope and charity, so that it is peace that will unite all the people, indeed, it will be as though they have but one mind, and they are a single person with only one body and one head and one life, which means that there will be unity.” …

When they are functioning, the Good Message and also the Power and the Peace, moreover, these will be the principal things everybody will live by; these will be the great values among the people.”

– Chief John Arthur Gibson, Concerning the League: The Iroquois League as Dictated in Onondaga, newly elicited, edited and translated by Hanni Woodbury in Collaboration with Reg Henry and Harry Webster on the Basis of A.A. Goldenweiser’s Manuscript. Memoir 9 (Winnipeg: Algonquian and Iroquoian Linguistics, 1992): 36–41. 

ABSTRACT

Academic and popular interest has lent prestige to native spirituality and has brought it into prominence. The United Nations proclamation of 1993 as the International Year of Indigenous People gave native peoples international recognition. A corresponding interest in native culture has “valorised” (brought respect to) native spirituality.

The National Spiritual Assembly of the Bahá’ís of Canada took a position of advocacy on behalf of First Nations Canadians in its formal submission to the Royal Commission on Aboriginal Peoples in the fall of 1993. The strong native presence in Canadian Bahá’í community life raises the question of the place of native spirituality within a Bahá’í worldview.

Homefront “pioneers” have extended Bahá’í universalism to a recognition of the richness and authenticity of native cultural values. Such recognition has been supported by local Bahá’í policy, as attested in teaching pamphlets addressed to native peoples, in which the concept of First World messengers of God has been validated. Although theoretically acknowledged, explicit recognition of native messengers of God has yet to be formalised in Bahá’í doctrine.

This study discusses the possibilities of incorporating the principle of “Messengers of God to Indigenous Peoples” within formal Bahá’í doctrine, reflecting a development that has already taken place in popular Bahá’í belief in the North American context. A hitherto under-studied Persian text of ‘Abdu’l-Bahá establishes the principle in such a way that its explicit enunciation is now possible.

The problem of historical attestation remains. The prophetic credentials of Iroquois culture hero and statesman Deganawida are critically examined as a test case. The legend of Deganawida has a kernel of historicity overlaid by hagiography, with admitted Christian influence. Nonetheless, if the Bahá’í principle of “Progressive Revelation” can assimilate the Amerindian spiritual legacy as distinct from and developmentally asynchronous with Irano-Semitic and Sino-Indic religious histories, then it might be possible to accord Deganawida a provisional status with Bahá’í prophetology, and still affirm Bahá’u’lláh’s unific role in world history, as oral cultures take their place alongside the more familiar “literate” traditions.

https://www.academia.edu/36294314/_Native_Messengers_of_God_in_Canada_1996_

DNA and other evidence suggests the early history of the Hebrew Old Testament concerns two entirely separate people united by monotheism and military conquest. The first, taking the name of Israelites from Israel (Jacob), the grandson of the Patriarch Jacob, had a brief stay in the Egyptian Eastern Delta before falling out of favour and eventually fleeing to West Arabia in the chaos of Bronze Age collapse ca.1200 BC. There they were overwhelmed in a lengthy campaign by a black Nubian Cushitic-speaking people called the Hebrew, recently converted to the cult of YHWH. The two peoples intermarried but the Nubian priesthood dominated thereafter and eventually reinvented itself as part of the Semitic Abrahamic tradition. Cut off through Babylonian exile from its gene pool in West Arabia, the Nubian high priesthood identified the present-day area of Israel and Palestine as the Promised Land of Moses and portrayed themselves as a special Middle East people who had escaped slavery in the Delta, not as a black Nubian enslaved gold mining force that had fled to Yemen during a time of ecological disaster characterised by severe earthquake and volcanic activity.

Abraham experienced a bodily resurrection of the dead in nuce when God empowered him to procreate at age ninety-nine. A miraculous act of re-invigoration enabled Abraham and Sarah to conceive the child-of-promise (Isaac) when it was impossible. This event was a proto-resurrection of the dead because a part of Abraham's body that was dead, was made alive. This is a watershed event in the typological escalation of Hebrews 11 that eventually culminates in the bodily resurrection of Jesus from the dead in Hebrews 13.

This thesis (288 pages) represents an qualitative and historic inquiry into the meaning of abortion in present day Norway. The thesis includes new material (interviews with women and men), focused analysis of the relation and dynamics between religion, gender and present ideology of equality, as well as thorough discussions on theory (theories of Culture, Myth, History, Gender), and the development of a feminist foundation for a feminist theory of Myth.

Padre Claudio Monge, consultore del Pontificio consiglio per il dialogo interreligioso e responsabile del Centro di documentazione interreligiosa dei domenicani Dominican Study Institute di Istanbul, Laura Mulayka Enriello, fondatrice dell'Accademia di studi interreligiosi (ISA) di Milano e coordinatrice della Commissione educazione della CO.RE.IS. (Comunita religiosa islamica italiana), e Ritanna Armeni, giornalista, scrittrice e conduttrice televisiva, sono tre dei quattro autori (con Gadi Luzzatto Voghera) del nuovo libro L'ospitalità di Abramo (ed. Emp) della collana di dialogo interreligioso " Punti di incontro ". Ogni libro della collana con testo in italiano e arabo propone un brano tratto, di volta in volta, dalle Scritture sacre di ebrei o cristiani o musulmani, commentato da vari autori appartenenti a queste fedi o laici " diversamente credenti " o non credenti, che accettano di incontrarsi e confrontarsi senza pregiudizi. Un testo di stringente attualità quello dedicato dall'Emp all'ospitalità «in questi tempi difficili per i migranti, gli esiliati e gli sfollati», come sottolinea anche il filosofo e islamologo Mustapha Cherif che ha firmato la prefazione al volume. «Per un'aperta spiritualità, non esiste alternativa migliore che quella dell'ospitalità e del vivere insieme nel rispetto del diritto della differenza – ha scritto Cherif-. Abramo/Ibrahim è per eccellenza il profeta della sacra ospitalità, qualità che viene generalmente rinnovata dai veri credenti di ogni religione. L'arte del vivere è frutto della fede, al tempo stesso innata e riflessiva, e si oppone a ogni forma di egoismo, di esclusione e di violenza. La Bibbia e il Corano riportano la dimensione dell'ospitalità come valore primario del cuore della fede». Ne è convinto anche padre Claudio Monge che anticipa: «nella Lettera agli Ebrei si legge " Non dimenticate la philoxenia; alcuni, praticandola, senza saperlo hanno accolto degli angeli " (13,2). L'amore per lo straniero (philoxenia) e l'ospitalità fanno tutt'uno. L'ospitalità è la celebrazione, più o meno cosciente, della presenza di un Dioche non solo accoglie ma che si fa anche accogliere dall'uomo. Per la tradizione cristiana si tratta di accedere al cuore stesso di un Dio che è Trinità e cioè accoglienza». Laura Mulayka Enriello si sofferma invece sul tema dell'ospitalità nell'Islam e di come il radicalismo ne sia la negazione. «Il Corano, nei suoi 114 capitoli – afferma – insegna uno sforzo e una " guerra " rivolti al perfezionamento di sé, combattendo la propria " anima incline al male " , mentre verso il prossimo prescrive una carità interiore ed esteriore (zakat), esortando a ricercare insieme la Verità, al Haqq, che è Dio stesso. È questo il senso ultimo dell'ospitalità, insegnato dall'esempio di Abramo, Ibrahim, alle " tre perle " della sua discendenza, Ebraismo, Cristianesimo e Islam. La deriva del radicalismo, lungi dall'essere parte della nostra religione, è la negazione di questa ospitalità sacra, rivolta prima di tutto verso Dio, che il Corano con la storia di Abramo ci richiama». L'importanza dei testi sacri per chiunque, anche per i laici, per imparare a guardare il mondo con occhi diversi viene ricordata infine da Ritanna Armeni. «Attraverso il testo sacro, il laico può rompere il pensiero unico, sottrarsi all'omologazione culturale – racconta la giornalista-. Il testo sacro propone una rottura, " esce dal coro ". Aiuta quindi i laici a cercare una verità non accettando supinamente quello che il senso comune propone. E offre la possibilità di uno sguardo critico sulla realtà del mondo e sulla quotidianità».

Jan Assmann: Exodus. Die Revolution der Alten Welt, München (C.H. Beck) 2015, 493 S. € 29,95. Rezension publiziert in: Frankfurter Zeitschrift für islamisch-theologische Studien 3 (2016), Universalität und Universalismus im Islam, S. 219-223. Die Seitenzahlen im durchlaufenden Text (runde Klammern) beziehen sich auf die Studie Assmanns, diejenigen in eckigen Klammern auf die Druckfassung der Rezension.

Purity rules and discourses are present in all three Abrahamic religions, serving as a medium in structuring their moral, social and ritual worlds and in constructing the holiness of the religious community, religious spaces and the individual body. Purity and defilement govern the management of the individual body versus the community: in eating, defecation, illness, sexual relations, birth and death, in attitudes towards foreigners and heretics, and in the understanding of the demonic. However, ritual and moral purity were used in different ways by the various traditions. Thus while in Judaism and Islam ritual purity is the main medium, in Christianity ritual purity is typically overlaid by moral purity discourse

At first glance, classical mythology and Abrahamic religions are not by any means similar. One of the differences is that Abrahamic religions are all monotheistic despite the Greek mythologythough sometimes the problem of god's omnipotence is solved by supposing several angels.

JBL 137.3 (2018): 555-79.

The postmodern turn in the humanities is now at a point that requires response and revision to some deconstructionist trends. As a case study, this article examines the inversion principle formulated by Claude Lévi-Strauss against Yair Zakovitch’s analysis of mirror narratives through three examples. In the first example, the mirror narratives of two destructions in Genesis are shown to be better explained by the inversion principle. The second example considers aspects of the Mesopotamian flood hero Utnapishtim that have been divided in subsequent Jewish traditions between Enoch and Noah. The third example considers the transformation of the myth of the sacrificial son in Judaism, Christianity, and Islam. These three examples lead to the following conclusions: (1) that other myths, particularly in Genesis, should be reconsidered in light of the inversion principle; (2) that this principle is crucial for the reception history of biblical narratives, as seen in the development of the figure of the flood hero in Second Temple Judaism; and (3) that intentional adaptations are equally susceptible to the subconscious structural changes that occur in the intercultural journeys of myth, as described by Lévi-Strauss.

This monograph arose from thinking about the literary tradition as described by the Anglo-American modernist writers Ezra Pound and T. S. Eliot. In their view, the tradition of European love-lyrics crystallized in the work of the medieval Occitan troubadours, who represented the cultural and political milieu of the Occitanie of that period and whose work reflected the religious influences of Judaism, Christianity, and Islam. The main subject of their poetry was the worship of a divinized feminine character resembling the Virgin Mary, the Gnostic Sophia, or the ancient Mother Goddess. Their literary preoccupations further flourished in Tuscany, as well as among the German Minnesängers, and at the court of the Sicilian King Frederick II (1194–1250), from where they infiltrated into English literature during the Renaissance. In this period, Classical literature, in combination with troubadour poetry, became the cornerstone of English artistic production. However, it is not so well known that troubadour poetry took as its model the medieval poetry written in Andalusian Arabic. This enigmatic essence is what makes this literature so relevant as it is the first instance of the synthesizing of religions, mythologies, philosophies, literatures, symbols, and motifs coming from cultures other than our own. Nowadays, it is not surprising that contemporary artists draw on the troubadour poets and that they are even contrasted with them by critics. Such is the case of Leonard Cohen, who, during his career, revealed erudition in medieval poetry and religion and whose work shows many parallels with the work of his Occitan and Andalusian predecessors. For this reason, the book presents a comparison of the texts and motifs present in their works and refers to another important facet of their œuvre: religion and mysticism. The purpose is to highlight the importance of troubadour poetry in the rise of popular culture in the second half of the 20th century.

In the early 1990s, a group of Jewish, Christian and Muslim scholars nurtured a practice of shared study across the borders of different scriptural traditions, dubbed Scriptural Reasoning (SR). Over time, participants adapted their practices of SR to different contexts. For some, it became a tool for teaching comparative scriptural traditions; for others, an instrument of inter-religious engagement outside the university; and for others, it introduced new approaches to inter-religious peacebuilding.

The volume "New Directions in Spiritual Kinship: Sacred Ties Across the Abrahamic Religions," edited by Todne Thomas, Asiya Malik and Rose Wellman, undertakes a comparative analysis of "spiritual kinship" (such as God-parenthood) in Christianity, Judaism and Islam. My chapter, "Kinship as Ethical Relation," starts by questioning the usefulness of spiritual kinship as a category for the understanding of Judaism and expands that critique into an alternate model that might be more useful for comparative purposes. I argue that the idea of "Spiritual Kinship" emerges precisely from an a set of Christian taxonomies that are often implicitly or explicitly anti-Jewish (kinship of the flesh vs. kinship of the spirit, the letter and the spirit of the law, etc.) which makes it unsuitable as an "Abrahamic" category. Moreover, the specific ways in which it is unsuitable for comparative purposes actually demonstrate the importance of this category for understanding of Christianity and of the anthropological kinship categories (affinal, consanguineal and fictive)  that were in large measure adapted from European Christian sources. Viewing kinship as a set of ethical relations, by contrast, does indeed allow for useful comparison across these religious divides and makes better sense of the ethnographic and textual data. Examples are brought from both modern and medieval Jewish life.

To help students and instructors with my Jerusalem. Brief History, here is a sheet of chapter by chapter study questions I use when teaching the course. For more on the book see https://www.wiley.com/en-us/Jerusalem%3A+A+Brief+History-p-9781405179713

The Palestinian-Israeli problem has been the most significant obstacle in the peace process in the Middle East. The Balfour Declaration between the British Empire and the Zionists in 1917, which explicitly declared support for creating a "national home for the Jewish people" at the expense of the Palestinians, began after the Jewish exodus to Palestine after WW1. There have been three wars between Arab-Israel and Zionist imperial control over the Palestinians, resulting in the displacement of millions of refugees and hundreds of thousands of deaths of the Palestinians. Since the 1948 war, there have been no official Arab-Israeli relations except for Egypt and Jordan. However, geopolitical changes over the last decade have completely disrupted the Middle East and North Africa's conventional political order thanks to the Arab Spring, the emergence of the Muslim Brotherhood and ISIS, and new non-Arab hegemonial forces like Iran and Turkey. Over the last decade, these developments have altered the perspective of the Arab monarchies towards the Palestinian issue, which they conceive as a mere distraction from real immediate threats. It finally contributed to Abraham's agreement between the United Arab Emirates and Israel and then the agreement between Bahrain and Israel. While there is the considerable fuss about the agreement, it will only lead to more conflict and chaos in the MENA region from a pragmatic point of view, as has emerged in the recent developments in Libya and the Mediterranean Sea.

This course aims at acquainting the students with Abrahamic religions. Since the course is offered primarily to the students who have had solid background in Islamic studies, Islam will not be covered. In the first seven sessions of the course, Judaism will be introduced with a focus on its history. In the remaining sessions, Christianity will be discussed with an emphasis on its theology.

The near sacrifice of Isaac in Genesis 22:1-19 is a terrifying yet intriguing pericope that is notoriously difficult to interpret.  While some assume this selection was written to oppose child sacrifice I argue that it has cosmic significance for Abrahamic religion.  It is a brilliantly crafted etiology of right relationship with YHWH.  It asks: Can Israel worship a paradoxical God who loves but slays His people?

כדי להציג ולהדגים את גוון האמונה ההיברידית של אברהם נבקש להתחקות אחר שיירים של מיתוס זר, למתוח את הציר שבין נוכחותו בפועל ובין ייצוגו באופן אך סמלי, ולזהות את היסוד שמטשטש את הקשר ויוצר למעשה את הפער. בהתאם להגדרתנו "אמונה היברידית" (שתוצג להלן) ננסה לבחון כיצד באמונת אברהם בא לידי ביטוי היבט קבלת היסוד הזר תוך דחייתו, וכיצד לבסוף נפתר מאבק זה ומושלם התהליך ההיברידי.

Did Jesus foretell the advent of Islam?
The short answer is "Yes." He mentioned Prophet Muhammad by his name. It is in the Gospel of John and the book of Revelation. This is a key turn in the history of Christian - Muslim relations towards a new path to unity.
The article will take you through  the depth of the Bible and will show the truth which was hidden in the translations.

k) El Cambio Social en el Islam ……………………………………………………….. l) El Reformismo Islámico .……………………………………………………………. m) Escuelas Jurídicas, Ramas e Ideólogos dentro del Islam ……….……. n) Del Fin del Califato al Mundo Islámico Actual ……………………….…… 3. Paz versus violencia en los Textos Sagrados: versículos, pasajes y aleyas ………………. a. Introducción ………………………………………………………………………………………………… b. Judaísmo: paz y violencia…………………………………………………………………………...… c. Cristianismo: paz y violencia……………………………………………………………..………….. d. Islam: paz y violencia……………………………………………………………………………..…….. 4. ¿Qué tipos de violencia podemos encontrar en los Textos Sagrados? .

What is the relationship between friendship and human flourishing? This is a central topic in Aristotle’s Nicomachean Ethics and one to which Maimonides also returned throughout his career. Despite the relative neglect of this topic in recent scholarship, I argue that friendship (philia) was an important link between moral and intellectual perfection for Maimonides. He identified Aristotle’s virtue friendship with the love between students and teachers and also interpreted many of the divine commandments as efforts to promote both family and virtue friendship among the Jewish people. Friendship was aligned thematically in Maimonides’ writings with topics like kinship and sexuality, circumcision, and the ethics of speech, all of which point in different ways to the unresolved tension between rational and sensual aspects of our human condition. This article therefore contributes to the investigation of the relationship between Maimonides’ legal and philosophical writing on social themes. While Aristotle clearly influenced his reading of biblical and rabbinic texts for example, I will also argue that Maimonides’ religious and communal commitments helped to push his reading of Aristotle in a broadly inclusive direction— both with respect to the range of different goods that are appropriate to an ideal human life as well as the potential accessibility of those goods to different classes of persons. I offer this article as a corrective to the exaggerated focus on seclusion and solitary contemplation that has characterized academic scholarship on Maimonides.

International Summer School in Interreligious Studies - Protest and Proclamation: An Interreligious Perspective Towards the History of Prophetology - The Centre for Interreligious Studies based at the Almo Collegio Borromeo, Pavia, organizes on this topic an international summer school at Villa Vigoni, the German-Italian Centre for the European Dialogue, from 25 to 29 July 2022. During five working days, lectures and workshops on primary sources will be held by internationally renowned experts of each religious tradition. In an intellectually thrilling atmosphere, the summer school aims to provide an intensive discussion of the meanings and implications of prophetology in the history of the Abrahamic religions. The scriptures of each religion and a series of historical case studies from the antiquity to the early modern era will be comparatively discussed.

In the 84 page Pearlman YeC volume 5, we conclude Abraham is the true Atlas.
That Atlantis was based on Sodom, Dead sea, Jordan Valley and Land of Israel.
We correct the history books on chronology and even some relative dating.
From Gobekli Tepe, Ur, The Ice Ages, The 5 towns of Sodom / Bab edh-Dhra, till the founding of Egypt by Mizrayim b. Ham.
first edition Nov. 1, 2018
Now March 2021, with this expanded chapter on Critius and Bab edh-Dhra

link to the full work at: Amazon at:
www.amazon.com/dp/B07KQQCFYF

The Holiness Code in the Torah’s book of Leviticus  is the source of orthodox Judaism’s sexual prohibitions. The prohibitions have been passed down by the Jews (who authored them) and the Christians (who inherited them from the Jews) for thousands of years but it is only today’s Christians who were at first ridiculed and then progressively vilified in the worldwide liberal media for observing them. The Torah was compiled, and the Abrahamic covenant established some time before there was a Christianity, so the liberal media’s relentless attempts to vilify the Christian observance of the Levitical prohibitions while simultaneously ignoring the orthodox Jewish observance of the Levitical prohibitions is an anomaly worthy of scrutiny...

This book establishes the interconnection between the major religions - Hinduism, Buddhism, Judaism, Christianity, and Islam. It establishes the common ancestry of the followers of every religion leading to the first man Adam and his family.

At first sight the title must seem like a misunderstanding at best, at worst an intentional perversity. After all, the 'Prodigal Son' is not a person, but a character in a parable, a literary form where from the beginning both speaker and hearers are fully aware that it is not a story of fact, or even a mythos partly based on fact but exaggerated over countless retellings. A parable intends truth of a kind, but not factual truth, rather an archetypal truth (if that isn't too much of an anachronistic way of conceiving how parables were understood in Jesus' time, as well as how they're understood in contemporary readings).

However, the parable of the Prodigal Son has always seemed to me  to be uniquely parabolic in the sense that it is commonly the best remembered of the parables, yet the most unyielding to common understanding. The problem, not simply of why the father takes back the errant son, but even in his explanation to the brother appears to merely be mollifying the less favoured of the two sons, has barely been touched on in the theological literature I have been able to find. While this is problematic in itself, the usual touch-up on the parable fails to consider the rather obvious issue that the 'father' in the parable is highly unlikely to represent Jesus (who didn't call himself the Son of God, never mind refer to himself as the father).

Essay is a development of the author’s talk, “Mosque as Metaphor” delivered at The Hall of Philosophy, Chautauqua Institution, New York, on July 27, 2000.

“Ka’ba, in Arabic, means the “cube” and also “a shape that emerges”— both the form and the emergence of form. If the form is the cube, then what form remains to emerge? As an ordering device, the Ka’ba is not the modest cube in Mecca but a monumental project that has, for over a millennium now, been redefining the world in its own image. It has been constructing its circumferences (without which the center is a point without identity). Each time a group of Muslims gathers in prayer or builds a mosque, each time Muslims follow Muhammad’s (pbuh) practice of sleeping on the right side with their faces towards the Ka’ba, each time a Muslim dies and is buried in a grave that is always oriented towards the Ka’ba, in each instance a fragment of a circumference is being put into place. Prayer halls, beds, and graves are all rectangles with their longer side facing the Ka’ba; all chords of its circumnavigating circles. With the global consolidation of a sacred center, the faithful barely perceive that with their bricks and their bodies, they construct and constitute an ongoing international installation.”

See also “The Kaaba: Guarding the Centre, Generating the Circumference ( Folia, Literary Supplment, Hindu, India: Sept 23, 2001)

“Seal of the Prophets” (Q. 33:40) & “Divine Presence” (Q. 33:44): Why These Two Key Verses Should Be Read Together

Muḥammad is not the father of any one of your men, but the Messenger of God, and the Seal of the Prophets; God has knowledge of everything.

– Qur’an 33:40 (tr. Arberry).

On the day when they will be brought into the presence of their Lord, their greeting to each other will be, “Peace be with you.” God has prepared an honorable reward for them.

– Qur’an 33:44 (tr. Muḥammad Sarwar).

Presented live, via Zoom, on June 26, 2022.

Syriac and the Qurʾān - Encyclopaedia of the Qur'ān - 2018

**Syriac was an Aramaic dialect spoken by Christians in and around Arabia during the time of the Qurʾān’s appearance. It or…

**Article Table of Contents

The place of Syriac in Islamic tradition
Modern theories on Syriac and the Qurʾān
Jewish-Christianity between Syriac and the Qurʾān
Syriac intertext, subtext, or urtext?
Syriac rhymed homilies and Qurʾānic prose
Examples of Syriac in the Qurʾān
Syriac vocabulary
Unconnected letters
Rephrasing the Syriac Bible and Apocrypha – The Last Judgement and next life
Rhyme and rhetoric
Echoes of Syriac homilies – The case of Paradise
Bibliography

‫ﻣﻨﻈﻮر‬ ‫ﻣﻦ‬ ‫ﻣﺎﻳﻮ‬ 14 ‫ﺻﻼة‬ ‫اﻟﺪﻳﻦ:ﺗﺒﻌﺎت‬ ‫رﺟﺎل‬ ‫إﻟﻰ‬ ‫رﺳﺎﻟﺔ‬ ‫ﺗﻜﺘﺐ‬ ‫اﻟﺪﻳﻦ‬ ‫ﺟﻤﺎل‬ ‫ﻫﺒﺔ‬ ‫د.‬ ‫اﻟﺸﻌﺎﺋﺮي‬ ‫اﻟﺤﻮار‬ 2020 ,9 ‫ﻣﺎﻳﻮ‬ ‫ﻓﻲ‬ ‫اﻷﻫﺎﻟﻲ‬ ‫ﺟﺮﻳﺪة‬ ‫ﻛﺘﺐ‬  917 뀢 Share   917 뀢 Share  ‫اﻷﻫﺎﻟﻲ‬ ‫ﺟﺮﻳﺪة‬ ‫اﻟﺴﺎﺑﻖ‬ ‫اﻟﻤﻮﺿﻮع‬  ‫اﻟﺜﺎﻧﻮي‬ ‫اﻷول‬ ‫ﺑﺎﻟﺼﻒ‬ ‫ﻃﺎﻟﺐ/ﻃﺎﻟﺒﺔ‬ ‫و549‬ ‫ﺎ‬ ً ‫أﻟﻔ‬ 585 ‫اﻟﺜﺎﻧﻴﺔ‬ ‫اﻷﺟﻨﺒﻴﺔ‬ ‫اﻟﻠﻐﺔ‬ ‫ﻣﺎدة‬ ‫اﺧﺘﺒﺎر‬ ‫ﻳﺆدون‬ ‫ﺎ‬ ً ‫إﻟﻜﺘﺮوﻧﻴ‬  ‫اﻟﺘﺎﻟﻲ‬ ‫اﻟﻤﻮﺿﻮع‬ ‫ﺟﺪﻳﺪة‬ ‫إﻳﺠﺎﺑﻴﺔ‬ ‫ﺣﺎﻟﺔ‬ 488 ‫ﺗﺴﺠﻴﻞ‬ ‫اﻟﺼﺤﺔ:‬ ‫وزارة‬ ‫وﻓﺎة‬ ‫ﺣﺎﻟﺔ‬ 11 ‫ﻛﻮروﻧﺎ..و‬ ‫ﻟﻔﻴﺮوس‬  ‫اﻟﺘﺎﻟﻲ‬ ‫ﻳﻜﺘﺐ:اﺳﺮى‬ ‫ﻣﻐﺎوري‬ ‫ﻋﺎﻃﻒ‬ ‫اﻟﺼﻬﻴﻮﻧﻰ‬ ‫واﻻﻧﺘﻘﺎم‬ ‫ﻓﻠﺴﻄﻴﻦ‬ ‫ﺻﻮت‬ " ‫ﺑـ‬ ‫ﻗﺒﺎﻧﻰ"‬ ‫ﻧﺰار‬ " ‫ﻗﺼﺎﺋﺪ‬ ‫اﻟﻴﻮم‬ .. " ‫اﻟﻌﺮب‬ ‫وﻓﺎة‬ ‫ﺗﻨﻌﻲ‬ ‫اﻟﺘﺠﻤﻊ‬ ‫ﺣﺰب‬ ‫ﻗﻴﺎدات‬. ‫ﺑﻼل‬ ‫أﺣﻤﺪ‬ ‫اﻟﺰﻣﻴﻞ‬ ‫ﺟﺪة‬ ‫اﻟﺴﺎﺑﻖ‬  ‫ودوﻟﻲ‬ ‫ﻋﺮﺑﻲ‬ ‫وﺛﻘﺎﻓﺔ‬ ‫ﻓﻦ‬ ‫ﻣﺘﺎﺑﻌﺎت‬ * ‫اﺳﻤﻚ‬ * ‫اﻻﻟﻜﺘﺮوﻧﻲ‬ ‫ﺑﺮﻳﺪك‬ :Connect with ‫ﺗﻌﻠﻴﻘﻚ‬ ‫ﻟﺘﺮك‬ ‫اﻟﺘﺴﺠﻴﻞ‬ ‫ﻳﺮﺟﻲ‬ ‫ﻟﻠﺘﻌﻠﻴﻖ‬ ‫ﺷﻜﺮا‬ ‫ﻣﻮﻗﻌﻚ‬ Save my name, email, and website in this browser for the next time I comment ‫ﺗﻌﻠﻴﻘﻚ‬ ‫اﻧﺸﺮ‬ ‫ﺗﻌﻠﻴﻘﻚ‬ Login With Facebook 뀀 Login With Google 뀞 Login With Twitter 뀁 뀈 뀈 Youtube Join us on Youtube 뀞 뀞 +Google Join us on Google 뀁 뀁 Twitter Join us on Twitter 뀀 뀀 Facebook Join us on Facebook ‫ﺑﻨﺎ‬ ‫اﺗﺼﻞ‬ ‫اﻟﺘﺠﻤﻊ‬ ‫ﺣﺰب‬ ‫ﻣﺤﻔﻮﻇﺔ.‬ ‫اﻟﺤﻘﻮق‬ ‫ﺟﻤﻴﻊ‬-2019 © khaled abdelrady : ‫ﺗﺼﻤﻴﻢ‬ ‫ﻣﺘﺎﺑﻌﺎت‬ ‫اﻳﻀﺎ‬ ‫ﻳﻌﺠﺒﻚ‬ ‫ﻗﺪ‬ ‫اﻟﻜﺎﺗﺐ‬ ‫ﻟﻨﻔﺲ‬ ‫اﻗﺮأ‬ ‫ﺗﻌﻠﻴﻖ‬ ‫اﺗﺮك‬  뀀 Facebook Likes 뀁 480 Followers 뀞 +Google Followers 뀈 Youtube Subscribers | od 2 1  ‫اﻟﺘﺎﻟﻲ‬ ‫اﻟﻄﻠﺐ‬ ‫ﺗﺮاﺟﻊ‬ ‫ﻇﻞ‬ ‫ﻓﻲ‬ ‫اﻟﻨﻔﻂ‬ ‫أﺳﻌﺎر‬ ‫اﻧﻬﻴﺎر‬ ‫اﻟﻄﻠﺐ‬ ‫ﺗﺮاﺟﻊ‬ ‫ﻇﻞ‬ ‫ﻓﻲ‬ ‫اﻟﻨﻔﻂ‬ ‫أﺳﻌﺎر‬ ‫اﻧﻬﻴﺎر‬ ‫اﻟﻌﺎﻟﻤﻲ‬ ‫اﻟﻌﺎﻟﻤﻲ‬  2020 ,10 ‫ﻣﺎﻳﻮ‬  ‫اﻷﻫﺎﻟﻲ‬ ‫ﺟﺮﻳﺪة‬ ‫وﺗﻚ‬ ‫ﻋﻠﻮم‬ ‫ﻣﺼﺮ‬ ‫ﻓﻰ‬ HONOR 9X Lite ‫ﺗﻄﻠﻖ‬ ‫ﻫﻮﻧﺮ‬ ‫ﺟﻨﻴﻬﺎ‬ 3000 ‫ﻣﻦ‬ ‫ﺑﺄﻗﻞ‬ ‫ﺗﻨﺎﻓﺴﻴﺔ‬ ‫ﺑﻤﺰاﻳﺎ‬ 2020 ,8 ‫ﻣﺎﻳﻮ‬ ‫ﻋﺒﺮ‬ NOTE 7 ‫ﺳﻠﺴﻠﺔ‬ ‫ﺗﻄﻠﻖ‬ Infinix ‫دﻗﺎﺋﻖ‬ ‫ﻏﻀﻮن‬ ‫ﻓﻰ‬ ‫اﻟﻜﻤﻴﺔ‬ ‫وﻧﻔﺎذ‬ ‫اﻹﻧﺘﺮﻧﺖ..‬ 2020 ,4 ‫ﻣﺎﻳﻮ‬ ‫ﺷﻮب"‬ ‫"ﻣﻴﻨﻰ‬ ‫ﻣﻨﺎﻓﺬ‬ ‫ﻟﻼﺗﺼﺎﻻت:‬ ‫اﻟﻤﺼﺮﻳﺔ‬ ‫اﻟﺮﺋﻴﺴﻴﺔ…‬ ‫اﻟﺸﻮارع‬ ‫ﻓﻰ‬ 2020 ,4 ‫ﻣﺎﻳﻮ‬ ‫اﻟﺴﺎﺑﻖ‬  ‫اﻋﻼن‬ ‫ﻣﻌﻨﺎ‬ ‫اﺑﻘﻰ‬ ‫وﺗﻚ‬ ‫ﻋﻠﻮم‬ ADS ‫اﻟﺮﺋﻴﺴﻴﺔ‬  ‫وﺗﻘﺎرﻳﺮ‬ ‫أﺧﺒﺎر‬ ‫ﺳﻴﺎﺳﺔ‬ ‫ودوﻟﻲ‬ ‫ﻋﺮﺑﻲ‬ ‫ﺗﺤﻘﻴﻘﺎت‬ ‫وﺛﻘﺎﻓﺔ‬ ‫ﻓﻦ‬ ‫ﻣﺘﺎﺑﻌﺎت‬ ‫وﺗﻚ‬ ‫ﻋﻠﻮم‬ ‫رﻳﺎﺿﺔ‬ ‫ﻣﺤﺎﻓﻈﺎت‬ ‫أﻋﻤﺪة‬ PDF ‫اﻷﻫﺎﻟﻲ‬   뀀 뀁 뀞 뀈 Sign In  2020 ,11 ‫ﻣﺎﻳﻮ‬ ‫اﻹﺛﻨﻴﻦ,‬ ‫ﺑﻨﺎ‬ ‫اﺗﺼﻞ‬ ‫اﻟﺘﺠﻤﻊ‬ ‫ﺣﺰب‬

Students will become familiar with the worldviews, religious beliefs, and spiritual practices of the major religious traditions: Judaism, Christianity, and Islam. In addition to studying the sacred texts and the historical developments of those traditions, students will learn how the great religious traditions have influenced the arts and social customs of the world, and will pursue the larger goal of preparing for citizenship in a global community.

What accounts for Paul’s mention of ‘an angel from heaven’ in Gal. 1:8? Interpreters have typically avoided the question altogether or posited that Paul’s opponents claimed that their counter-gospel (Gal. 1:6-7) was mediated by angels (cf. Gal. 3:19). In this short essay, I suggest that Paul’s opaque reference becomes more clear when read in light of Paul’s large-scale reflection on the Abrahamic narrative in his letter to the Galatians. It is from the story of Abraham that Paul finds reference to angelic visitors who come bringing a message that agrees with a promise already delivered to Abraham (Gen. 18:10, 14; cf. Gen. 17:16-17).

For much of the past two centuries, religion has been understood as a universal phenomenon, a part of the “natural” human experience that is essentially the same across cultures and throughout history. Individual religions may vary through time and geographically, but there is an element, religion, that is to be found in all cultures during all time periods. Taking apart this assumption, Brent Nongbri shows that the idea of religion as a sphere of life distinct from politics, economics, or science is a recent development in European history—a development that has been projected outward in space and backward in time with the result that religion now appears to be a natural and necessary part of our world.

Examining a wide array of ancient writings, Nongbri demonstrates that in antiquity, there was no conceptual arena that could be designated as “religious” as opposed to “secular.” Surveying representative episodes from a two-thousand-year period, while constantly attending to the concrete social, political, and colonial contexts that shaped relevant works of philosophers, legal theorists, missionaries, and others, Nongbri offers a concise and readable account of the emergence of the concept of religion.

This article examines how Ibn Taymiyya and Ibn Kathīr shift the Islamic exegetical tradition towards accepting Ishmael as Abraham's intended sacrifice. Earlier exegetes, such as al-T . abarī, maintained that Isaac was the intended sacrifice through a philological analysis of the qur'anic text. Contrary to expectations, Ibn Taymiyya and Ibn Kathīr do not only use Prophetic reports (Hadith) to make their case but also employ biblical and philological arguments. The modern dominance of Ibn Taymiyya's qur'anic hermeneutic and the popularity of Ibn Kathīr's qur'anic exegesis have influenced Islamic orthodoxy to hold that Ishmael was the sacrificial son and to be more skeptical of biblical sources.

When the Neo- or “New Atheist” publishing frenzy climaxed with Richard Dawkins’ The God Delusion, Daniel C. Dennett’s Breaking the Spell, Sam Harris’s The End of Faith, Christopher Hitchens’ god is not Great and subsequent titles; New Atheists repeatedly denounced the Bible as dangerously false, suppressive to scientific inquiry, and as inculcating and promoting problematic, contemptible, even abhorrent moral values. The Genesis 1-11 and 19 Creation, Noah, and Lot narratives persist among the New Atheists’ favorite targets. Heretofore there has been no systematic examination of New Atheist treatments of Genesis generally or Genesis 1-11 and 19 particularly. This article scrutinizes leading New Atheist interpretations of Genesis 1-11 and 19 articulated by Richard Dawkins, Daniel C. Dennett, Sam Harris, and Christopher Hitchens. Part one documents these New Atheist renderings of Genesis 1-11 and 19 through the entire corpus of their published books. Part two synthesizes, applies, and extends relevant Genesis 1-11 and 19 scholarship to appraise and respond to the most serious New Atheist allegations, concluding that a more rigorous analysis of Genesis 1-11 and 19 nullifies and potentially reverses New Atheist criticisms.

Eid-ul-Adha is one of the main issues that divide the Muslims all over the globe. There are those who celebrate it according to the local moon sighting and then there are those who celebrate it on the day the pilgrims perform the sacrifice. Last year (1435 AH) Muslims in India celebrated Eid-al-Adha on four different days, October 4, 5, 6, 7, 2014.  The issue at hand is if Eid-ul-Adha is independent of Hajj or is linked with it. This paper makes a case for celebrating it with the pilgrims.

This dissertation is based on a number of unpublished Judaeo-Arabic manuscripts written by the indigenous Karaite Jews of Egypt who lived in the Jewish Quarter of Cairo during the early modern era. These 17th- through 19th-century manuscripts, all of which seem to have been copied from earlier archetypes, display narratives about Biblical and Qurᵓānic prophets in poetry and prose. The narratives are adaptations of Jewish and Islamic sacred folklore, Biblical and Qurᵓānic exegetic material and medieval Arabic poetry which seem to have been transmitted orally before acquiring their present shape. Whereas the material exhibits features typical for the spoken variety employed in Cairo today and the normative language of Classical Arabic, the texts also hold many remnants of medieval Arabic linguistic features which have fallen out of contemporary spoken or literary use, or which can be considered non-standard or pseudo-correct.
This dissertation argues that Arabic vernacular features were initially adopted by the Jewish community during times of prosperity and a high level of rapprochement between Jews and Muslims, then, at a later stage during times of hardship, became maintained and fossilized in the dialect of the Jews. Many of these features appear to have been preserved by the Jewish Egyptian community, mainly due to its initially strong social, cultural and linguistic integration into society towards the peak of the so-called Islamic golden age around the 11th and 12th centuries, and later its equally strong segregation from the overall society when under Mamlūk and Ottoman rule, a situation which seems to have persisted until the days of Muḥammad ᶜAlī in the early-19th century. For this reason, whereas old features have fallen out of use in the variety of the overall society in Cairo, it is natural to believe that some of these have been preserved in the oral and literary heritage of the indigenous Karaite Jewish community.
Moreover, this dissertation discusses how language features such as these prove to correspond to dialects which are historically and demographically relevant to that of Cairo, as well as to waves of migration and other significant societal changes which have taken place in Egypt and Cairo since the Islamic conquest and until early modern times. As the title indicates, it attempts to identify and reconstruct historical and demographical layers of the Arabic language employed all through this period in Egypt, predominantly in Cairo, and to offer possible explanations for the emergence and development of particular written and spoken features — of a particular medieval vintage.