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Showing posts with label Tolerance. Show all posts
Showing posts with label Tolerance. Show all posts

7.5.17

The “Jew Killing Hadith” And The Myth of An Antisemitic Genocide In Muslim Scripture

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When we look up different narrations of the Hadith in question, we find out that the phrase being quoted is actually part of a larger narrative in the genre of eschatology (the part of theology dealing with the end times and the Day of Judgment), describing the return of Jesus and the apocalyptic battle between Jesus and the Dajjal (Antichrist). [1] In this battle that will take place between the armies of Jesus and the Dajjal, several miracles are said to occur including that the Dajjal will melt when Jesus sees him, and that inanimate rocks and trees will speak and identify soldiers of the Dajjal (Sunan Ibn Majah 4077).

Moreover, the vast majority of Jews will NOT be followers of the Dajjal, as hadith commentary describe that the Dajjal’s followers will come from only two out of the twelve Israelite tribes, while most Jews will be righteous folk amongst the forces of good uniting with virtuous Christians and Muslims (Fayd al-Bari, Anwar Shah Kashmiri, 4/197). [3] After all, the Dajjal will be a murderous dictator who claims to be God, an anathema to all followers of the Abrahamic tradition as well as to all people of conscience.

All three Abrahamic faiths (Islam, Christianity and Judaism) have well-established traditions about a prophesied Messiah who will engage in a battle against the forces of evil in the end times, whether it be the return of Christ who will battle all the nations of the earth, or the coming of the Masiach ben Yossef who will destroy the Edomites and enemies of Israel. [4] All three groups have had to explicate these esoteric eschatological passages in order to steer clear of antagonism towards other communities. In 2012, A DNC County Chairman resigned after he said, “The Christians just want us to be there so we can be slaughtered and converted and bring on the second coming of Jesus Christ.” [5]The Bible describes the Armageddon in painful terms regarding the enemies of Christ/Israel (See: Zechariah 14:12). [6] It’s necessary for people of all faiths to not allow their texts about the end times to be hijacked in a way that validates hateful speech or actions in the present. All Abrahamic faiths have eschatological teachings that are esoteric and require careful critical interpretation. The mainstream leaders of all faith communities have consistently emphasized tolerance and respect for others.

The Prophet Muhammad taught his companions to respect people of all faith backgrounds and to care for everyone. He said, “Donate in charity to people of all faiths” (Musannaf Ibn Abi Shaybah 3/177) [7] and he personally used to donate money regularly to sponsor a Jewish family in his community. [8] When the Prophet saw the funeral procession of a Jew passing by, he stood up out of respect. When some companions pointed out that the deceased was not Muslim, he rebuked them stating, “Is it not a human soul?” (Sahih Bukhari 1250). The lesson here is to respect all humanity. Some Jews converted to Islam and yet others, like the Rabbi Mukhayriq, continued to practice Judaism and still remained on good terms with the Prophet (Seerah Ibn Hisham 1/518). Even when the Prophet passed away, he had his armor mortgaged to a Jewish person (Sahih Bukhari 2759), a narration that shows he maintained good relations with Jews until his death. As the Qur’an says, “(God) instructs you to deal kindly and justly with anyone who has not fought you for your faith or driven you out of your homes: God loves the just,” (60:8). According to Al-Tabari, one of the earliest commentators, this verse encourages good relations with “all the sects, creeds, and religions,” (Tafsir al-Tabari 60:8). These Qur’anic teachings have inspired Muslims throughout the ages. During World War II, the Grand Mosque in Paris rescued Jews fleeing the Nazis and provided them with a safe haven and means of escape. This is the legacy that Muslims must recall and revive.

In addition to respecting other faiths, Islam prohibits harming others and places great emphasis on Muslims maintaining positive relationships with those outside the faith. The Prophet Muhammad issued a stark warning about persecuting others, “Whoever harms a non-Muslim at peace with us will never smell the fragrance of paradise, although its fragrance can be found a distance of forty years of travel,” (Sahih Bukhari 6516). On the Day of Judgment, the Prophet himself will argue on behalf of persecuted non-Muslims and against the Muslims who persecuted them, “If anyone wrongs a non-Muslim at peace with us, violates his rights, burdens him with more work than he is able to do, or takes something from him without his consent, then I will be his advocate on the Day of Resurrection.” (Sunan Abi Dawud 3052). This stunning indictment should make any Muslim think twice before hurting anyone.
by Emperor, loonwatch.com   , via. Huffington Post, By Yaqeen Institute
http://www.loonwatch.com/2017/04/muslims-are-the-main-victims-of-terrorism/
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4.8.16

Muslim Christian Relations

Christianity, Islam and Judaism are often known as Abrahamic religions because of their common origin through Abraham. Christians and Muslims consider Ishmael (Ismā'īl), to be the "Father of the Arabs" and Isaac (Isḥāq) the "Father of the Hebrews". The story of Abraham and his sons is told in the Book of Genesis and the Qur'an but with certain differences, with Muslims emphasizing Ishmael as the older son of Abraham, with Christians (and Jews) emphasizing Isaac as the favorite son of Abraham.
Muslims commonly refer to Christians and Jews as "People of the Book", people who follow the same general teachings in relation to the worship of the One God (Tawhid) as known by Abraham. Christians differ in their opinions on the nearness of the relationship, with some considering the relationship close while others consider it distant compared to that between Christianity and Judaism, non-existent, or in opposition to God.
Christianity and Islam share a historical and traditional connection, with some stark theological differences. The two faiths share a common origin in the Middle East, consider themselves to be monotheistic, and are Abrahamic religions.
Muslims have a range of views on Christianity, often considering Christians and Jews to be People of the Book or as hereticsChristian views on Islam are diverse and range from considering Islam a fellow Abrahamic religion worshipping the same God, to believing Islam to be heresy or an unrelated cult. Christianity and Islam both consider Jesus to have been sent by God. Christians generally consider Jesus to be the Son of God, while Muslims consider the Trinity to be a division of God's Oneness and a grave sin (shirk).
Christianity and Islam have different scriptures, with Islam using the Quran and Christianity the Bible. Both texts offer an account of the life and works of Jesus. Belief in Jesus is an important part of Islamic theology, and Muslims view the Christian Gospels as altered, while Christians consider Gospels to be authoritative and the Quran to be a later, apocryphal work. Both religions believe in the virgin birth of Jesus, but the Biblical and Quranic accounts differ.
Historically, Christianity and Islam have both peacefully co-existed and engaged in extended periods of warfare. Western (secular and Christian) and Islamic histories offer differing accounts of both periods of tolerance and violence.

God of Christians and Muslims

 Muslim Christian Relations, The Good, The Bad

 Jesus Peace Be Upon Him, in the Holy Quran

 Does the Bible Forbid Christians from Marrying Muslims

 How Jesus Christ described the Glory of the Prophet Muhammad 

 More in Common than you think

 Answers to Questions on the Bible asked by Christians

 The Word Allah in Arabic Bible

 Islamic Beliefs and Practices - Glimpses in the Bible 

 Islam in the Bible

 Christianity in the Bible

 What Jesus said about Fasting

 Gospel of Barnabas

 Gospels of Barnabas -2

 Jesus was never crucified according to the Gospel of Barnabas

 The Dead Sea Scrolls

 Who are the real followers of Jesus

 Pophet Muhammad's Charter of Priviledges to Christians 

 Prayer in the Bible

 Christian Head-Veiling Resource Page


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Open letter to Muslims and Scholars:

Presently the society is in a state of ideological confusion and degradation. Materialism, terrorism, ignorance and intolerance has threatened the humanity, peace and religion. These circumstances demand special response from the learned men of religion. Objective is to draw your attention towards pressing issues which need urgent resolution. With little  attention and effort we can make an endeavour to take the society out of this quagmire. Keep reading >>> http://goo.gl/xNolSV

مسلم وعلماء کے نام کھلا خط 
آج کے حالات میں مسلم معاشرہ نظریاتی  ابتری اور انحطاط کا شکار ہے. مادہ پرستی، دہشت گردی، عدم برداشت، اور جہالت انسانیت، امن اور مذھب کے لیے خطرہ بن چکے ہیں. ان حالات میں صاحب علم و ذی فہم حضرات سے ممکنہ حل کی توقع کی جا سکتی ہے. ہمارا مقصد ہے کہ آپ کی توجہ ضروری حل پذیر مسائل کی طرف مبذول کرنا ہے تاکہ جلد حل تلاش کیا جا سکے. آپ کی توجہ اور مدد سے ہم کوشش کر سکتے ہیں کہ معاشرہ کو اس  گہری دلدل سے نکال سکیں. مکمل خط اس لنک پر پڑھیں : http://goo.gl/y2VWNE
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7.1.16

Muslims and Dialogue

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Dialogue between people of different faiths is a pressing necessity. Yet, relatively few dialogue initiatives have been launched by Muslims. This is because Muslims, generally speaking, don’t believe in building bridges with non-Muslims in religious matters. They believe in converting them. And there is a deep-seated sense of superiority over people belonging to other faiths. Therefore, by and large, they don’t like to enter into bridge-building religious dialogues.

Many traditional ulema or religious scholars don’t think dialogue with non-Muslims is the way out. Some of them believe in either conquering non-Muslim lands through Jihad as the solution to the problem or preaching to convert them. They do, however, agree that no one is to be forced to accept Islam.

The fact is that our ulema do not consider speaking to non-Muslims with a view to coming close to them as a priority. Moreover, few of our religious scholars have any social contact with non-Muslims. And of these few people, hardly any might genuinely wish to learn about their religions so as to understand their point of view sympathetically. Lamentably, a feeling of superiority, which leads to looking down on others, is the most significant factor in causing this lack of enthusiasm in Muslims coming closer to non-Muslims.

In this regard, I’d like to suggest some changes in conventional Muslim perceptions of others. Firstly, a genuine study of the Qur’anic verses and Hadith reports, which will help in creating true respect for non-Muslims—there are many such verses and reports that stress genuine respect for others. Alongside this, an earnest attempt should be made to clarify the era-specific context-specific nature of Quranic verses and Hadith reports that might seem to give an impression that non-Muslims are not worthy of respect. Also, other religions must be taught in madrasas, where the ulema are trained, to open the minds of the students to have a more accommodating attitude towards non-Muslims. Yet another step that would help in building bridges would be to invite non-Muslim scholars to teach courses on their respective faiths in madrasas.

In the name of dialogue, some Muslim groups seek to rebut and criticize other religions and point out the errors in their scriptures and belief systems. Some try to prove other religions as inferior and mock them.They see this as one of the purposes of dialogue. The question is: Is this compatible with the spirit of dialogue? Can this be called dialogue at all or is it simply inter-religious polemics?

In my opinion, the purpose of dialogue should be to present positively one’s own view with arguments and clarify one’s position in response to questions and criticisms raised by others. Whether one’s faith is superior or not should be left to individuals to infer from the presentation. There is no need to directly target the views of others. That is what I think the Qur’anic expectation in this verse demands: “Invite towards the path of your Lord with wisdom, pleasant instructions, and debate with them in a good manner.” (16:125)

I think clarifying one’s faith in response to questions raised by people belonging to other faiths is natural. However, it needs to be done in a decent, academic way. If differences are not discussed in an academic way, the impact it has on people of other faiths is indeed negative. They feel insulted, and rightly so. An insulting rebuttal to the faith of a believer is very unlikely to bring him closer to the views of the one who is rebutting his beliefs. It doesn’t truly help in promoting better relations between Muslims and others.

It is not just in the field of interfaith or inter-religious dialogue that Muslims are, by and large, quite inactive. There are hardly any efforts among Muslims to promote dialogue among themselves, too—between different sects and schools of thought among Muslims, even though the Qur’an gives great stress to the unity of believers. This has happened because even though the Qur’an is the most frequently read book for Muslims, it is not studied in a way that it is given the status of the text that enjoys ultimate religious authority. Sectarian literature of scholars and ahadith that support the views of one sect or another enjoy a higher status than the Qur’an in practical life for the traditional Muslims.

This situation has occurred because Muslims believe that the Qur’an is too difficult to be understood directly and therefore they need the support of their scholars and hadith reports to understand it. Unless Muslim scholars and intelligent non-scholars decide that the Qur’an has to be the ultimate criterion for them in all religious matters, it will not be possible for Muslims to relate properly with fellow Muslims and with non-Muslims.

That said, in the present atmosphere, when Islam and Muslims are much demonized because of ongoing violence involving Muslims and others, often wrongly in the name of Islam, it is very heartening to note that some Muslims have become more aware of the need to engage in dialogue. I think the situation is ripe for Muslims to wake up and undergo a process of reformation in their religious thinking.

I can see three trends in the Muslim intelligentsia at the moment: a worrying movement away from religion; an equally worrying trend towards religious extremism; and a realization that Islam needs to be understood properly. The third possibility is likely to be effective only if a critical mass of Muslim intelligentsia lends their full support to the efforts undertaken by some scholars who are inviting Muslims to understand Islam on the basis of the Qur’an.
By Dr,Khallid Zaheer: http://blog.khalidzaheer.com/216/muslims-dialogue/216

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