HAFEEZANWAR
10-09-07, 11:10 PM
Beliefs
Main article: Aqidah
According to the Qur'an all Muslims have to believe in
God, his revelations, his angels, his messengers, and
in the "Day of Judgment".[12] The Sunni concept of
predestination is called divine decree,[13]
Muslims believe that God revealed his final message to
humanity through the Islamic prophet Muhammad via the
angel Gabriel. For them, Muhammad was God's final
prophet and the Qur'an is the revelations he received
over more than two decades.[15]
In Islam, prophets are men selected by God to be his
messengers. Muslims believe that prophets are human
and not divine, though some are able to perform
miracles to prove their claim. Islamic prophets are
considered to be the closest to perfection of all
humans, and are uniquely the recipients of divine
revelation—either directly from God or through
angels.[16]
Islamic theology says that all of God's messengers
since Adam preached the message of Islam—submission to
the will of the one God. Islam is described in the
Qur'an as
"the primordial nature upon which God created
mankind",[17]
and the Qur'an states that the proper name Muslim was
given by Abraham.[18]
As a historical phenomenon, Islam originated in Arabia
in the early 7th century.[19] Islamic texts depict
Judaism and Christianity as prophetic successor
traditions to the teachings of Abraham.
The Qur'an calls Jews and Christians "People of the
Book" (ahl al-kitâb), and distinguishes them from
polytheists. Muslims believe that parts of the
previously revealed scriptures, the Tawrat (Torah) and
the Injil (Gospels), had become distorted—either in
interpretation, in text, or both.[5]
God
Main article: Allah
See also: Islamic concept of God
Islam's fundamental theological concept is
tawhîd—the belief that there is only one God. The
Arabic term for God is Allâh; most scholars
believe it was derived from a contraction of the words
al- (the) and ʾilâh (deity, masculine form),
meaning "the God" (al-ilâh), but others trace its
origin to the Aramaic Alâhâ.[20]
The first of the Five Pillars of Islam, tawhîd is
expressed in the shahadah (testification), which
declares that there is no god but God, and that
Muhammad is God's messenger. In traditional Islamic
theology, God is beyond all comprehension; Muslims
are not expected to visualize God but to worship
and adore him as a protector. Although Muslims
believe that Jesus was a prophet, they reject
the Christian doctrine of the Trinity, comparing it
to polytheism. In Islamic theology, Jesus is just
a man and not the son of God;[21] God is described
in a chapter (sura) of the
Qur'an as
"…God, the One and Only; God, the Eternal,
Absolute; He begetteth not, nor is He begotten; And
there is none like unto Him."[22]
Qur'an
Main article: Qur'an
See also: Origin and development of the Qur'an
The first sura in a Qur'anic manuscript by Hattat Aziz
Efendi Muslims consider the Qur'an to be the literal
word of God; it is the central religious text of
Islam.[23] Muslims believe that the verses of the
Qur'an were revealed to Muhammad by God through the
angel Gabriel on many occasions between the years 610
and his death on July 6, 632. The Qur'an was written
down by Muhammad's companions (sahabah) while he was
alive, although the prime method of transmission was
orally. It was compiled in the time of Abu Bakr, the
first caliph, and was standardized in the time of
Uthman, the third caliph. From textual evidence,
modern Western academics find that the Qur'an of today
has not changed over the years.[24]
The Qur'an is divided into 114 suras, or chapters,
which combined, contain 6,236 âyât, or
poetic verses. The chronologically earlier suras,
revealed at Mecca, are primarily concerned with
ethical and spiritual topics.
The later Medinan suras
mostly discuss social and moral issues relevant to the
Muslim community.[25] The Qur'an is more concerned
with moral guidance than legal instruction, and is
considered the "sourcebook of Islamic principles and
values".[26] Muslim jurists consult the hadith, or the
written record of Muhammad's life, to both supplement
the Qur'an and assist with its interpretation. The
science of Qur'anic commentary and exegesis is known
as tafsir.[27]
The word Qur'an means "recitation". When Muslims speak
in the abstract about "the Qur'an", they usually mean
the scripture as recited in Arabic rather than the
printed work or any translation of it. To Muslims, the
Qur'an is perfect only as revealed in the original
Arabic; translations are necessarily deficient because
of language differences, the fallibility of
translators, and the impossibility of preserving the
original's inspired style. Translations are therefore
regarded only as commentaries on the Qur'an, or
"interpretations of its meaning", not as the Qur'an
itself.[28]
Angels
Main article: Angels in Islam
Belief in angels is crucial to the faith of Islam. The
Arabic word for Angels (malak) means "messenger", like
its counterparts in Hebrew (malakh) and Greek
(angelos). According to the Qur'an, angels do not
possess free will, and worship God in perfect
obedience.[29] Angels' duties include communicating
revelations from God, glorifying God, recording every
person's actions, and taking a person's soul at the
time of death. They are also thought to intercede on
man's behalf. The Qur'an describes angels as
"messengers with wings—two, or three, or four (pairs):
He [God] adds to Creation as He pleases…"[30]
Resurrection and judgment
Main article: Qiyama
Belief in the "Day of Resurrection", yawm
al-Qiyâmah (also known as yawm ad-dîn, "Day
of Judgment" and as-sâ`a, "the Last Hour") is
also crucial for Muslims. They believe that the time
of Qiyâmah is preordained by God but unknown to
man. The trials and tribulations preceding and during
the Qiyâmah are described in the Qur'an and the
hadith, and also in the commentaries of Islamic
scholars. The Qur'an emphasizes bodily resurrection, a
break from the pre-Islamic Arabian understanding of
death. It states that resurrection will be followed by
the gathering of mankind, culminating in their
judgment by God.[36]
The Qur'an lists several sins that can condemn a
person to hell, such as disbelief, usury and
dishonesty. Muslims view paradise (jannah) as a place
of joy and bliss, with Qur'anic references describing
its features and the physical pleasures to come. There
are also references to a greater joy—acceptance by God
(ridwân).[37] Mystical traditions in Islam place
these heavenly delights in the context of an ecstatic
awareness of God.[38]
Predestination
Main articles: Predestination in Islam and Adalah
In accordance with the Islamic belief in
predestination, or divine preordainment (al-qadâ
wa'l-qadar), God has full knowledge and control over
all that occurs. This is explained in Qur'anic verses
such as
"Say: 'Nothing will happen to us except what
Allah has decreed for us: He is our protector'…"[39]
For Muslims, everything in the world that occurs, good
or evil, has been preordained and nothing can happen
unless permitted by God. In Islamic theology, divine
preordainment does not suggest an absence of God's
indignation against evil, because any evils that do
occur are thought to result in future benefits men may
not be able to see. According to Muslim theologians,
although events are pre-ordained, man possesses free
will in that he has the faculty to choose between
right and wrong, and is thus responsible for his
actions. According to Islamic tradition, all that has
been decreed by God is written in al-Lawh
al-Mahfûz, the "Preserved Tablet".[40]
The Sunni deemphasize the role of individual free will
in the context of God's creation and foreknowledge of
all things.[41]
=================================================
Notes and references
^ Rabbi Nechemia Coopersmith and Rabbi Moshe Zeldman: "Did God Speak at Sinai", Aish HaTorah
^ Heschel, Abraham Joshua (1987). God in Search of Man: A Philosophy of Judaism. ason Aronson Inc.. 0876689551.
^ Catechism of the Catholic Church, Inspiration and Truth of Sacred Scripture (§105-108); Second Helvetic Confession, Of the Holy Scripture Being the True Word of God; Chicago Statement on Biblical Inerrancy, online text
^ Thirty-nine Articles, Art. VI; Westminster Catechism, Q. 3; James White, Does The Bible Teach Sola Scriptura?
^ a b F.F. Bruce, The Canon of Scripture; Catechism of the Catholic Church, The Canon of Scripture § 120; Thirty-nine Articles, Art. VI
^ J.N.D. Kelly, Early Christian Doctrines pp. 87-90; T. Desmond Alexander, New Dictionary of Biblical Theology pp. 514-515; Alister E. McGrath, Historical Theology p. 61.
^ Vladimir Lossky God in Trinity; Loraine Boettner, One Substance, Three Persons
^ 2 Corinthians 11:13-15; 2 Peter 2:1-17; 2 John 7-11; Jude 4-13
^ Acts 15:1-2
^ Catechism of the Catholic, Sacred Scripture; Chicago Statement on Biblical Inerrancy , online text; 2 Timothy 3:16; 2 Peter 1:21
^ John 16:7-14; 1 Corinthians 2:10ff
^ Kenneth Latourette, Christianity p. 394; E. A. Wallis Budge, Egyptian Religion
^ David Wenham, Paul: Follower of Jesus or Founder of Christianity?
^ "The empty tomb is a fiction -- Jesus did not raise (sic) bodily from the dead." front flap of Acts of Jesus.
^ Gary Miller, A concise reply to Christianity.
^ The Holy Qura'an, 3:46.
^ Mike Tabish,What does the Qur'an say about Isa (Jesus)?
^ Answering-Christianity.com, What does the Holy Qur'an say about Jesus (peace be upon him).
^ Divine Revelation. islam-info.ch. Retrieved on July 9, 2006.
^ Watton (1993), "Introduction"
^ Esposito (2002b), pp.4-5
^ [Qur'an 42:13]
^ The term Qur'an was first used in the Qur'an itself. There are two different theories about this term and its formation that are discussed in Quran#Etymology cf. "Qur'an", Encyclopedia of Islam Online.
^ The Cambridge History of Islam (1977) writes that "It is appropriate to use the word 'God' rather than the transliteration 'Allah'. For one thing it cannot be denied that Islam is an offshoot of the Judaeo-Christians tradition, and for another the Christian Arabs of today have no other word for 'God' than 'Allah'" cf p.32.
^ "If…they [Christians] mean that the Qur’an confirms the textual veracity of the scriptural books which they now possess—that is, the Torah and the Gospels—this is something which some Muslims will grant them and which many Muslims will dispute. However, most Muslims will grant them most of that." (quote from Ibn Taymiyya), see Accad (2003)
^ Accad (2003)
^ Esposito (1998), p.12; (1999) p.25; (2002) pp.4-5
^ "Muhammad", Encyclopedia of Islam Online
^ Peters (2003), p.9
^ "Qur'an and Polemics", Encyclopedia of the Qur'an (2005)
^ Bernard Lewis, The Jews of Islam (1984). Princeton: Princeton University Press. ISBN 0-691-00807-8. p.69
^ The Dead Sea Scrolls Bible: The Oldest Known Bible Translated for the First Time into English (2002) HarperSanFrancisco. ISBN 0-06-060064-0
^ http://www.septuagint.net
^ Robert Spencer. Onward Muslim Soldiers, page 121.
^ [1]
^
^ Khaleel Muhammad, professor of religious studies at San Diego State University regarding his discussion with the critic Robert Spencer states that "when I am told ... that Jihad only means war, or that I have to accept interpretations of the Quran that non-Muslims (with no good intentions or knowledge of Islam) seek to force upon me, I see a certain agendum developing: one that is based on hate, and I refuse to be part of such an intellectual crime." [2]
^ Koran, by Gabriel Oussani, The Catholic Encyclopedia, retrieved April 13, 2006
^ Patricia Crone, Michael Cook, and Gerd R. Puin as quoted in Toby Lester. "What Is the Koran?", The Atlantic Monthly, January 1999.
^ Jewish Encyclopedia: comp. also xvi. 70
^ The Encyclopedia of Religion, By Mircea Eliade. Volum 12 pg. 165-6, pub. 1987 ISBN 0-02-909700-2
^ Robert Spencer. Onward Muslim Soldiers,
^ Book of Certitude: Dating the Iqan. Kalimat Press (1995). Retrieved on 2007-02-26.
^ The Writings of Baha'u'llah, Published in The Bahá'í World, vol. 14, pp. 620-32. Bahá'í World Centre. Retrieved on 2007-02-26.
^ A new volume of Bahá'í sacred writings, recently translated and comprising Bahá'u'lláh's call to world leaders, is published. Bahá'í World Centre. Retrieved on 2007-02-26.
^ Taherzadeh, A. (1976). The Revelation of Bahá'u'lláh, Volume 1: Baghdad 1853-63. Oxford, UK: George Ronald. ISBN 0853982708.
^ The Status of Pilgrims' Notes. bahai-library.org. Retrieved on 2007-02-26.
^ Continuing Revelation. Mormon.org. Retrieved on August 5, 2005.
^ Smith, Joseph F.. "41: Continuing Revelation for the Benefit of the Church", Teachings of Presidents of the Church: Joseph F. Smith. Salt Lake City, UT: The Church of Jesus Christ of Latter-day Saints, 362.
^ See Wentworth letter.
^ [3]
^ See Books of the Bible for a table listing the differences of the canon between Catholicism, Orthodoxy, and Protestantism. See also Biblical canon for a history of the development of the canon
^ Doctrine and Covenants 68:4
^ (2004) Crisis of Conscience, 4th, Commentary Press, 56. 0-914675-23-0. Harrison. Visions of Glory, 231.
^ Since 1942, Witness publications are produced under a policy of anonymity. Former Governing Body member Raymond Franz claims the translators of the New World Translation were Fred Franz, Nathan Knorr, Albert Schroeder and George Gangas. (2004) Crisis of Conscience, 4th, Commentary Press, 56. 0-914675-23-0.
^ In 1988, this was replaced by the 2-volume set Insight on the Scriptures.
^ (2005) A Book for All People. Watchtower.
^ (March 15 2002) "Christ Leads His Congregation". Watchtower: 13–16.
^ The rendering of the Tetragrammaton is different for different languages: "Geova" in Italian, for example.
^ (April 15 1996) "Why True Worship Receives God's Blessing". Watchtower: 17. .
^ (January 15 1992) "What Do the Scriptures Say About "the Divinity of Christ"?": 20–23.
^ ""His Vital Place in God's Purpose" and "Chief Agent of life"", Insight on the Scriptures Vol. e2. Watchtower, 60–61.
^ "Consequently, 1 Timothy 2:5, 6 is not using 'mediator' in the broad sense common in many languages. It is not saying that Jesus is a mediator between God and all mankind. Rather, it refers to Christ as legal Mediator (or, "attorney") of the new covenant, this being the restricted way in which the Bible uses the term.
^ (2005) What Does the Bible Really Teach?. Watchtower, 33–36. .
^ What Does the Bible Really Teach?. Watchtower, 204.
^ (1988) Insight on the Scriptures Vol. 2, 1019.
^ (1993) Jehovah's Witnesses—Proclaimers of God's Kingdom. Watchtower, 259–260.
^ Your Will Be Done on Earth. Watchtower, 337.
^ 1958 Yearbook of Jehovah's Witnesses. Watchtower, 284.
^ M. James Penton. Apocalypse Delayed—The Story of Jehovah's Witnesses, 61. Attendance at the annual Memorial (statistics were published each year in the Watch Tower) shows the growth in the period before 1925. 1919: 17,961, 1922: 32,661, 1923: 42,000, 1924: 62,696, 1925: 90,434. 1926 marked the first decrease: 89,278.
^ See, for example, (1946) When Pastor Russell Died. Dawn Bible Students Association, 6-16.
^ (1921) The Harp of God, 231–236. affirms that “the Lord’s second presence dates from 1874.” (March 1 1922) "Watchtower": 71. and (1930) Prophecy, 65–66. reiterated this position. The eschatological changes during this period are documented in Thomas Daniels. Historical Idealism and Jehovah's Witnesses, 3–37. Retrieved on February 1, 2006. These are the current teachings of Jehovah's Witnesses regarding 1914, 1918 and 1919. They no longer consider the dates 1799, 1874 and 1878 to have any eschatological significance
^ The year 1975 was first mentioned in 1966. See (October 8 1966) "How Much Longer Will It Be?". 'Awake!': 17–20. Retrieved on March 6, 2006.
^ A comprehensive list of quotes from Watch Tower 1975 articles, unaltered with date references, publication, and page numbers etc.Quotes about 1975. See also 1975: 'THE APPROPRIATE TIME FOR GOD TO ACT'. Page 14 of the October 8, 1968 Awake! demonstrates the disclaimer that was made at the time: "Does this mean that the above evidence positively points to 1975 as the complete end of this system of things? Since the Bible does not specifically state this, no man can say...If the 1970s should see intervention by Jehovah God to bring an end to a corrupt world drifting toward ultimate disintegration, that should surely not surprise us.".
^ (July 18 1969) "Witnessing the End". Time. Retrieved on September 12, 2006.
^ Raymond Franz. "1975—The Appropriate Time for God to Act", Crisis of Conscience, 237–253. Retrieved on July 27, 2006. This drop in membership has been variously analyzed. Richard Singelenberg (“The ‘1975′-prophecy and its impact among Dutch Jehovah’s Witnesses”) in Sociological Analysis 50(1)1989, pp 23–40 notes a 9 per cent drop in total publishers (door-to-door preachers) and a 38 per cent drop in pioneers (full-time preachers) in the Netherlands. The January 30, 1982 Los Angeles Times ("Defectors Feel 'Witness' Wrath: Critics say Baptism Rise Gives False Picture of Growth" by John Dart, p. B4) cited statistics showing a net increase of publishers worldwide from 1971–1981 of 737,241, while baptisms totaled 1.71 million for the same period.
^ The Watchtower, 15 March, 1980, p.17 "With the appearance of the book Life Everlasting—in Freedom of the Sons of God, ... considerable expectation was aroused regarding the year 1975. ... there were other statements published that implied that such realization of hopes by that year was more of a probability than a mere possibility. It is to be regretted that these latter statements apparently overshadowed the cautionary ones and contributed to a buildup of the expectation already initiated. ... persons having to do with the publication of the information ... contributed to the buildup of hopes centered on that date."
^ "A Time To Keep Awake", The Watchtower (November 1, 1995), p. 19 par. 12, and p. 20 par. 15.
^ "'The Great Day of Jehovah is near,' said God's prophet. (Zephaniah 1:14) That day is fast approaching, so we need to live with it in mind." — (2006) Live With Jehovah's Day in Mind. Watchtower, 4.
^ Encycl. Britannica, 15th edition, 1994, passim.
The Newsletter of the Foundation for Ancient Research and Mormon
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SEARCH FROM THE WEB SITE WIKIPEDIA
BY
MUHAMMED A. HAFEEZ
B.COM.,
HDYERABAD, INDIA.,
EMAIL ; hafeezanwar@yahoo.com
==================================================
Main article: Aqidah
According to the Qur'an all Muslims have to believe in
God, his revelations, his angels, his messengers, and
in the "Day of Judgment".[12] The Sunni concept of
predestination is called divine decree,[13]
Muslims believe that God revealed his final message to
humanity through the Islamic prophet Muhammad via the
angel Gabriel. For them, Muhammad was God's final
prophet and the Qur'an is the revelations he received
over more than two decades.[15]
In Islam, prophets are men selected by God to be his
messengers. Muslims believe that prophets are human
and not divine, though some are able to perform
miracles to prove their claim. Islamic prophets are
considered to be the closest to perfection of all
humans, and are uniquely the recipients of divine
revelation—either directly from God or through
angels.[16]
Islamic theology says that all of God's messengers
since Adam preached the message of Islam—submission to
the will of the one God. Islam is described in the
Qur'an as
"the primordial nature upon which God created
mankind",[17]
and the Qur'an states that the proper name Muslim was
given by Abraham.[18]
As a historical phenomenon, Islam originated in Arabia
in the early 7th century.[19] Islamic texts depict
Judaism and Christianity as prophetic successor
traditions to the teachings of Abraham.
The Qur'an calls Jews and Christians "People of the
Book" (ahl al-kitâb), and distinguishes them from
polytheists. Muslims believe that parts of the
previously revealed scriptures, the Tawrat (Torah) and
the Injil (Gospels), had become distorted—either in
interpretation, in text, or both.[5]
God
Main article: Allah
See also: Islamic concept of God
Islam's fundamental theological concept is
tawhîd—the belief that there is only one God. The
Arabic term for God is Allâh; most scholars
believe it was derived from a contraction of the words
al- (the) and ʾilâh (deity, masculine form),
meaning "the God" (al-ilâh), but others trace its
origin to the Aramaic Alâhâ.[20]
The first of the Five Pillars of Islam, tawhîd is
expressed in the shahadah (testification), which
declares that there is no god but God, and that
Muhammad is God's messenger. In traditional Islamic
theology, God is beyond all comprehension; Muslims
are not expected to visualize God but to worship
and adore him as a protector. Although Muslims
believe that Jesus was a prophet, they reject
the Christian doctrine of the Trinity, comparing it
to polytheism. In Islamic theology, Jesus is just
a man and not the son of God;[21] God is described
in a chapter (sura) of the
Qur'an as
"…God, the One and Only; God, the Eternal,
Absolute; He begetteth not, nor is He begotten; And
there is none like unto Him."[22]
Qur'an
Main article: Qur'an
See also: Origin and development of the Qur'an
The first sura in a Qur'anic manuscript by Hattat Aziz
Efendi Muslims consider the Qur'an to be the literal
word of God; it is the central religious text of
Islam.[23] Muslims believe that the verses of the
Qur'an were revealed to Muhammad by God through the
angel Gabriel on many occasions between the years 610
and his death on July 6, 632. The Qur'an was written
down by Muhammad's companions (sahabah) while he was
alive, although the prime method of transmission was
orally. It was compiled in the time of Abu Bakr, the
first caliph, and was standardized in the time of
Uthman, the third caliph. From textual evidence,
modern Western academics find that the Qur'an of today
has not changed over the years.[24]
The Qur'an is divided into 114 suras, or chapters,
which combined, contain 6,236 âyât, or
poetic verses. The chronologically earlier suras,
revealed at Mecca, are primarily concerned with
ethical and spiritual topics.
The later Medinan suras
mostly discuss social and moral issues relevant to the
Muslim community.[25] The Qur'an is more concerned
with moral guidance than legal instruction, and is
considered the "sourcebook of Islamic principles and
values".[26] Muslim jurists consult the hadith, or the
written record of Muhammad's life, to both supplement
the Qur'an and assist with its interpretation. The
science of Qur'anic commentary and exegesis is known
as tafsir.[27]
The word Qur'an means "recitation". When Muslims speak
in the abstract about "the Qur'an", they usually mean
the scripture as recited in Arabic rather than the
printed work or any translation of it. To Muslims, the
Qur'an is perfect only as revealed in the original
Arabic; translations are necessarily deficient because
of language differences, the fallibility of
translators, and the impossibility of preserving the
original's inspired style. Translations are therefore
regarded only as commentaries on the Qur'an, or
"interpretations of its meaning", not as the Qur'an
itself.[28]
Angels
Main article: Angels in Islam
Belief in angels is crucial to the faith of Islam. The
Arabic word for Angels (malak) means "messenger", like
its counterparts in Hebrew (malakh) and Greek
(angelos). According to the Qur'an, angels do not
possess free will, and worship God in perfect
obedience.[29] Angels' duties include communicating
revelations from God, glorifying God, recording every
person's actions, and taking a person's soul at the
time of death. They are also thought to intercede on
man's behalf. The Qur'an describes angels as
"messengers with wings—two, or three, or four (pairs):
He [God] adds to Creation as He pleases…"[30]
Resurrection and judgment
Main article: Qiyama
Belief in the "Day of Resurrection", yawm
al-Qiyâmah (also known as yawm ad-dîn, "Day
of Judgment" and as-sâ`a, "the Last Hour") is
also crucial for Muslims. They believe that the time
of Qiyâmah is preordained by God but unknown to
man. The trials and tribulations preceding and during
the Qiyâmah are described in the Qur'an and the
hadith, and also in the commentaries of Islamic
scholars. The Qur'an emphasizes bodily resurrection, a
break from the pre-Islamic Arabian understanding of
death. It states that resurrection will be followed by
the gathering of mankind, culminating in their
judgment by God.[36]
The Qur'an lists several sins that can condemn a
person to hell, such as disbelief, usury and
dishonesty. Muslims view paradise (jannah) as a place
of joy and bliss, with Qur'anic references describing
its features and the physical pleasures to come. There
are also references to a greater joy—acceptance by God
(ridwân).[37] Mystical traditions in Islam place
these heavenly delights in the context of an ecstatic
awareness of God.[38]
Predestination
Main articles: Predestination in Islam and Adalah
In accordance with the Islamic belief in
predestination, or divine preordainment (al-qadâ
wa'l-qadar), God has full knowledge and control over
all that occurs. This is explained in Qur'anic verses
such as
"Say: 'Nothing will happen to us except what
Allah has decreed for us: He is our protector'…"[39]
For Muslims, everything in the world that occurs, good
or evil, has been preordained and nothing can happen
unless permitted by God. In Islamic theology, divine
preordainment does not suggest an absence of God's
indignation against evil, because any evils that do
occur are thought to result in future benefits men may
not be able to see. According to Muslim theologians,
although events are pre-ordained, man possesses free
will in that he has the faculty to choose between
right and wrong, and is thus responsible for his
actions. According to Islamic tradition, all that has
been decreed by God is written in al-Lawh
al-Mahfûz, the "Preserved Tablet".[40]
The Sunni deemphasize the role of individual free will
in the context of God's creation and foreknowledge of
all things.[41]
=================================================
Notes and references
^ Rabbi Nechemia Coopersmith and Rabbi Moshe Zeldman: "Did God Speak at Sinai", Aish HaTorah
^ Heschel, Abraham Joshua (1987). God in Search of Man: A Philosophy of Judaism. ason Aronson Inc.. 0876689551.
^ Catechism of the Catholic Church, Inspiration and Truth of Sacred Scripture (§105-108); Second Helvetic Confession, Of the Holy Scripture Being the True Word of God; Chicago Statement on Biblical Inerrancy, online text
^ Thirty-nine Articles, Art. VI; Westminster Catechism, Q. 3; James White, Does The Bible Teach Sola Scriptura?
^ a b F.F. Bruce, The Canon of Scripture; Catechism of the Catholic Church, The Canon of Scripture § 120; Thirty-nine Articles, Art. VI
^ J.N.D. Kelly, Early Christian Doctrines pp. 87-90; T. Desmond Alexander, New Dictionary of Biblical Theology pp. 514-515; Alister E. McGrath, Historical Theology p. 61.
^ Vladimir Lossky God in Trinity; Loraine Boettner, One Substance, Three Persons
^ 2 Corinthians 11:13-15; 2 Peter 2:1-17; 2 John 7-11; Jude 4-13
^ Acts 15:1-2
^ Catechism of the Catholic, Sacred Scripture; Chicago Statement on Biblical Inerrancy , online text; 2 Timothy 3:16; 2 Peter 1:21
^ John 16:7-14; 1 Corinthians 2:10ff
^ Kenneth Latourette, Christianity p. 394; E. A. Wallis Budge, Egyptian Religion
^ David Wenham, Paul: Follower of Jesus or Founder of Christianity?
^ "The empty tomb is a fiction -- Jesus did not raise (sic) bodily from the dead." front flap of Acts of Jesus.
^ Gary Miller, A concise reply to Christianity.
^ The Holy Qura'an, 3:46.
^ Mike Tabish,What does the Qur'an say about Isa (Jesus)?
^ Answering-Christianity.com, What does the Holy Qur'an say about Jesus (peace be upon him).
^ Divine Revelation. islam-info.ch. Retrieved on July 9, 2006.
^ Watton (1993), "Introduction"
^ Esposito (2002b), pp.4-5
^ [Qur'an 42:13]
^ The term Qur'an was first used in the Qur'an itself. There are two different theories about this term and its formation that are discussed in Quran#Etymology cf. "Qur'an", Encyclopedia of Islam Online.
^ The Cambridge History of Islam (1977) writes that "It is appropriate to use the word 'God' rather than the transliteration 'Allah'. For one thing it cannot be denied that Islam is an offshoot of the Judaeo-Christians tradition, and for another the Christian Arabs of today have no other word for 'God' than 'Allah'" cf p.32.
^ "If…they [Christians] mean that the Qur’an confirms the textual veracity of the scriptural books which they now possess—that is, the Torah and the Gospels—this is something which some Muslims will grant them and which many Muslims will dispute. However, most Muslims will grant them most of that." (quote from Ibn Taymiyya), see Accad (2003)
^ Accad (2003)
^ Esposito (1998), p.12; (1999) p.25; (2002) pp.4-5
^ "Muhammad", Encyclopedia of Islam Online
^ Peters (2003), p.9
^ "Qur'an and Polemics", Encyclopedia of the Qur'an (2005)
^ Bernard Lewis, The Jews of Islam (1984). Princeton: Princeton University Press. ISBN 0-691-00807-8. p.69
^ The Dead Sea Scrolls Bible: The Oldest Known Bible Translated for the First Time into English (2002) HarperSanFrancisco. ISBN 0-06-060064-0
^ http://www.septuagint.net
^ Robert Spencer. Onward Muslim Soldiers, page 121.
^ [1]
^
^ Khaleel Muhammad, professor of religious studies at San Diego State University regarding his discussion with the critic Robert Spencer states that "when I am told ... that Jihad only means war, or that I have to accept interpretations of the Quran that non-Muslims (with no good intentions or knowledge of Islam) seek to force upon me, I see a certain agendum developing: one that is based on hate, and I refuse to be part of such an intellectual crime." [2]
^ Koran, by Gabriel Oussani, The Catholic Encyclopedia, retrieved April 13, 2006
^ Patricia Crone, Michael Cook, and Gerd R. Puin as quoted in Toby Lester. "What Is the Koran?", The Atlantic Monthly, January 1999.
^ Jewish Encyclopedia: comp. also xvi. 70
^ The Encyclopedia of Religion, By Mircea Eliade. Volum 12 pg. 165-6, pub. 1987 ISBN 0-02-909700-2
^ Robert Spencer. Onward Muslim Soldiers,
^ Book of Certitude: Dating the Iqan. Kalimat Press (1995). Retrieved on 2007-02-26.
^ The Writings of Baha'u'llah, Published in The Bahá'í World, vol. 14, pp. 620-32. Bahá'í World Centre. Retrieved on 2007-02-26.
^ A new volume of Bahá'í sacred writings, recently translated and comprising Bahá'u'lláh's call to world leaders, is published. Bahá'í World Centre. Retrieved on 2007-02-26.
^ Taherzadeh, A. (1976). The Revelation of Bahá'u'lláh, Volume 1: Baghdad 1853-63. Oxford, UK: George Ronald. ISBN 0853982708.
^ The Status of Pilgrims' Notes. bahai-library.org. Retrieved on 2007-02-26.
^ Continuing Revelation. Mormon.org. Retrieved on August 5, 2005.
^ Smith, Joseph F.. "41: Continuing Revelation for the Benefit of the Church", Teachings of Presidents of the Church: Joseph F. Smith. Salt Lake City, UT: The Church of Jesus Christ of Latter-day Saints, 362.
^ See Wentworth letter.
^ [3]
^ See Books of the Bible for a table listing the differences of the canon between Catholicism, Orthodoxy, and Protestantism. See also Biblical canon for a history of the development of the canon
^ Doctrine and Covenants 68:4
^ (2004) Crisis of Conscience, 4th, Commentary Press, 56. 0-914675-23-0. Harrison. Visions of Glory, 231.
^ Since 1942, Witness publications are produced under a policy of anonymity. Former Governing Body member Raymond Franz claims the translators of the New World Translation were Fred Franz, Nathan Knorr, Albert Schroeder and George Gangas. (2004) Crisis of Conscience, 4th, Commentary Press, 56. 0-914675-23-0.
^ In 1988, this was replaced by the 2-volume set Insight on the Scriptures.
^ (2005) A Book for All People. Watchtower.
^ (March 15 2002) "Christ Leads His Congregation". Watchtower: 13–16.
^ The rendering of the Tetragrammaton is different for different languages: "Geova" in Italian, for example.
^ (April 15 1996) "Why True Worship Receives God's Blessing". Watchtower: 17. .
^ (January 15 1992) "What Do the Scriptures Say About "the Divinity of Christ"?": 20–23.
^ ""His Vital Place in God's Purpose" and "Chief Agent of life"", Insight on the Scriptures Vol. e2. Watchtower, 60–61.
^ "Consequently, 1 Timothy 2:5, 6 is not using 'mediator' in the broad sense common in many languages. It is not saying that Jesus is a mediator between God and all mankind. Rather, it refers to Christ as legal Mediator (or, "attorney") of the new covenant, this being the restricted way in which the Bible uses the term.
^ (2005) What Does the Bible Really Teach?. Watchtower, 33–36. .
^ What Does the Bible Really Teach?. Watchtower, 204.
^ (1988) Insight on the Scriptures Vol. 2, 1019.
^ (1993) Jehovah's Witnesses—Proclaimers of God's Kingdom. Watchtower, 259–260.
^ Your Will Be Done on Earth. Watchtower, 337.
^ 1958 Yearbook of Jehovah's Witnesses. Watchtower, 284.
^ M. James Penton. Apocalypse Delayed—The Story of Jehovah's Witnesses, 61. Attendance at the annual Memorial (statistics were published each year in the Watch Tower) shows the growth in the period before 1925. 1919: 17,961, 1922: 32,661, 1923: 42,000, 1924: 62,696, 1925: 90,434. 1926 marked the first decrease: 89,278.
^ See, for example, (1946) When Pastor Russell Died. Dawn Bible Students Association, 6-16.
^ (1921) The Harp of God, 231–236. affirms that “the Lord’s second presence dates from 1874.” (March 1 1922) "Watchtower": 71. and (1930) Prophecy, 65–66. reiterated this position. The eschatological changes during this period are documented in Thomas Daniels. Historical Idealism and Jehovah's Witnesses, 3–37. Retrieved on February 1, 2006. These are the current teachings of Jehovah's Witnesses regarding 1914, 1918 and 1919. They no longer consider the dates 1799, 1874 and 1878 to have any eschatological significance
^ The year 1975 was first mentioned in 1966. See (October 8 1966) "How Much Longer Will It Be?". 'Awake!': 17–20. Retrieved on March 6, 2006.
^ A comprehensive list of quotes from Watch Tower 1975 articles, unaltered with date references, publication, and page numbers etc.Quotes about 1975. See also 1975: 'THE APPROPRIATE TIME FOR GOD TO ACT'. Page 14 of the October 8, 1968 Awake! demonstrates the disclaimer that was made at the time: "Does this mean that the above evidence positively points to 1975 as the complete end of this system of things? Since the Bible does not specifically state this, no man can say...If the 1970s should see intervention by Jehovah God to bring an end to a corrupt world drifting toward ultimate disintegration, that should surely not surprise us.".
^ (July 18 1969) "Witnessing the End". Time. Retrieved on September 12, 2006.
^ Raymond Franz. "1975—The Appropriate Time for God to Act", Crisis of Conscience, 237–253. Retrieved on July 27, 2006. This drop in membership has been variously analyzed. Richard Singelenberg (“The ‘1975′-prophecy and its impact among Dutch Jehovah’s Witnesses”) in Sociological Analysis 50(1)1989, pp 23–40 notes a 9 per cent drop in total publishers (door-to-door preachers) and a 38 per cent drop in pioneers (full-time preachers) in the Netherlands. The January 30, 1982 Los Angeles Times ("Defectors Feel 'Witness' Wrath: Critics say Baptism Rise Gives False Picture of Growth" by John Dart, p. B4) cited statistics showing a net increase of publishers worldwide from 1971–1981 of 737,241, while baptisms totaled 1.71 million for the same period.
^ The Watchtower, 15 March, 1980, p.17 "With the appearance of the book Life Everlasting—in Freedom of the Sons of God, ... considerable expectation was aroused regarding the year 1975. ... there were other statements published that implied that such realization of hopes by that year was more of a probability than a mere possibility. It is to be regretted that these latter statements apparently overshadowed the cautionary ones and contributed to a buildup of the expectation already initiated. ... persons having to do with the publication of the information ... contributed to the buildup of hopes centered on that date."
^ "A Time To Keep Awake", The Watchtower (November 1, 1995), p. 19 par. 12, and p. 20 par. 15.
^ "'The Great Day of Jehovah is near,' said God's prophet. (Zephaniah 1:14) That day is fast approaching, so we need to live with it in mind." — (2006) Live With Jehovah's Day in Mind. Watchtower, 4.
^ Encycl. Britannica, 15th edition, 1994, passim.
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