1,702 research outputs found
A critical analysis of Christian responses to Islamic claims about the work of the Prophet Muhammad, ‘the Messenger of God’.
No full textThe aims of this study are to analyse critically the different Christian responses to the Islamic understanding of the work of Muhammad. Chapter one consists a short introduction leading to an appraisal of Muhammad which incorporates historical, hagiographal and Quranic source material, and in the light of relevant Christian and Muslim scholarship. The second chapter presents a summary critical analysis of Muhammad in Christian theological perspective, from 661 A.D. to modern times. Chapter three presents a critique of Christian responses to the Muslim allegations that the text of the Bible has been infected with corruption; and that Muhammad's advent and status are foretold in the unadulterated' scriptures, and in the Gospel of Barnabas. Chapter four examines the theological significance of the work of Muhammad for Christians. Thus, Jesus and Muhammad are critically assessed and contrasted in order to ascertain the importance, for Christians, of the Muslim claims in respect of Muhammad as ’the messenger of God’. Chapter five provides a critical evaluation of the various Christian responses to Muhammad. It is argued that many of the said responses have been entangled in myths and misperceptions which have severely distorted the true account of Muhammad's work. Consequently, many Christians have failed to appreciate the divine legitimacy of Muhammad's call to prophethood. Further, it is argued that Christians should accept that Muhammad is a genuine prophet, and the messenger of God. However, Muhammad's use of the power-structure in order to maintain Islam is in sharp contrast to Jesus’ decision to face the consequences of his ministry passively through faith in God. Accordingly, orthodox Christian belief in the passion, death and resurrection of Jesus provides another dimension to prophethood, where the messenger and the message become one, an identification which finds no parallel in Islam, and which, in the nature of the case, cannot find a parallel
Morocco, Prince Moulay Abdallah and King Muhammad V at royal review of troops in Fez
No full textMorocco - King with Prince Moulay AbdallahKing Muhammad V (original name Sidi Muhammad Ben Yusuf). He was Sultan of Morocco from 1927 to 1957, exiled, then King from 1957-1961. His son Prince Moulay Abdallah is on left.ColorVolume 108, Page
E. S. Sabanegh. Muhammad b. Abdallah "le prophète". Portraits contemporains. Égypte 1930-1950, préface de M. R. Arnaldez
No full textMorabia Alfred. E. S. Sabanegh. Muhammad b. Abdallah "le prophète". Portraits contemporains. Égypte 1930-1950, préface de M. R. Arnaldez. In: Revue de l'histoire des religions, tome 202, n°1, 1985. pp. 108-109
E. S. Sabanegh. Muhammad b. Abdallah "le prophète". Portraits contemporains. Égypte 1930-1950, préface de M. R. Arnaldez
No full textMorabia Alfred. E. S. Sabanegh. Muhammad b. Abdallah "le prophète". Portraits contemporains. Égypte 1930-1950, préface de M. R. Arnaldez. In: Revue de l'histoire des religions, tome 202, n°1, 1985. pp. 108-109
Gaya retorika Habib Abdallah bin Ja'far Assegaf dalam video podcast di sosial media YouTube
No full textHabib Abdallah Bin Ja’far Assegaf kerap kali menyelipkan candaan yang menyenangkan dalam dakwahnya. Ia menerangkan secara filosofis argumentatif yang sesuai dengan risalah nubuwwah dan ajaran Islam. Dengan penyampaian gaya bahasa sehari-hari membuatnya mampu memotivasi mad’u untuk berhijrah, terlebih lagi dengan tutur kata yang dapat menyentuh hati mad’u. dengan begitu, Habib Abdallah Bin Ja’far Assegaf juga menggunakan metode dakwah al -maudzatil khasanah.
Penelitian ini bertujuan untuk mengetahui ethos, pathos dan logos Habib Abdallah Bin Ja’far Assegaf dalam video PoadCast di Sosial Media Youtube. Penelitian ini menggunakan teori Aristoteles, dimana teori ini memiliki pembahasan yang khusus dalam gagasan model komunikasi klasik yang dimilikinya. Menurut Aristoteles, ada tiga cara yang bisa mempengaruhi manusia. Yaitu ethos, pathos dan logos. Penelitian ini menggunakan metode deskriptif kualitatif. Analisis pendekatan deskriptif kualitatif nantinya diperoleh kemudian dituangkan dalam bentuk tulisan, gambar, ataupun perilaku yang terdapat pada channel YouTube “Habib Abdallah Bin Ja’far Assegaf”.
Hasil dari penelitian adalah sebagai berikut: 1) Ethos (Kepribadian); Habib Abdallah menunjukkan kepribadian yang mendalam dalam menyampaikan dakwahnya. Dia memiliki pengetahuan yang luas tentang agama Islam dan mampu memberikan penjelasan yang mendalam, terutama dalam hal pentingnya mengikuti ajaran Nabi Muhammad Shallallahu Alaihi Wasallam serta nilai-nilai yang harus diajarkan kepada anak-anak. 2) Pathos (Emosi): Dalam menyampaikan pesan-pesannya, Habib Abdallah menunjukkan karakter yang kuat, penuh ketegasan, dan keberanian. Ini menunjukkan kekuatan emosional dalam dakwahnya. 3) Logos (Logika): Habib Abdallah menggunakan logika dan pemahaman tentang audiensnya untuk menyampaikan pesan�pesan agama dengan efektif. Dengan menggunakan logika, dia membuat pesan-pesan agama lebih mudah dipahami dan diterima oleh audiensnya. Penggunaan logika dan argumen yang kuat meningkatkan pemahaman dan penerimaan terhadap nilai-nilai Islam
Morocco, Prince Moulay Abdellah and King Muhammad V at royal review of troops in Fez
No full textMoroccoKing Muhammad V (original name Sidi Muhammad Ben Yusuf). He was Sultan of Morocco from 1927 to 1957, exiled, then King from 1957-1961. His son Prince Moulay Abdallah is on left.Muhammad V. (2013). In Encyclopedia Britannica.GrayscaleForman Safety Negatives, Box
Morocco, King Muhammad V and Prince Moulay Abdellah in royal review of troops in Fez
No full textMoroccoKing Muhammad V (original name Sidi Muhammad Ben Yusuf). He was Sultan of Morocco from 1927 to 1957, exiled, then King from 1957-1961. His son Prince Moulay Abdallah is on left.Muhammad V. (2013). In Encyclopedia Britannica.GrayscaleForman Safety Negatives, Box
Imam Salim b. Rashid and the Imamate revival in Oman 1331/1913 - 1338/1920
No full textThe principal aim of this thesis is to assess the performance of Imam Salim b.Rashid and the Imamate revival in Oman during the second decade of the 20th century. It
presents biographical information about Imam Salim, with special reference to the military and political policies by which he established and consolided his Imamate in the
Interior Province, and his relations with the Sultan and the latter's British supporters. An attempt is also made to explore the relationship between the Imam and the Omani tribes and to evaluate his administrative success. This thesis comprises eight chapters, and the introduction and conclusion. The introduction reviews the relevant literature on the topic. The first chapter describes the geographical setting and provides a historical background,
relating to three principal matters: the rise of the Iba<;liyyah and the development of the Imamate in Oman; the events in Oman after Sd. Sa'id's death up to 1913; and the effects of the First World War. The second chapter seeks to give an account of the career of Imam Salim's life and the Imamate revival. The third chapter discusses the manner in
which the Imam was elected, private and public allegiance (bay'ah) and the Imam's aims and policy programme. Chapter Four deals with the Imam's military operations and the
spread of his authority over Oman. Chapter Five examines the attempts at negotiation between the Imam and the Sultan, and the role of the British Government and the local
figures in this regard. Chapter Six is devoted to a discussion of the role of the tribes in support of Imam Salim, and the extent of the Imam's influence over these tribes. Chapter Seven assesses the Imam's administrative machinery, including the political system, the bureaucracy, education policy, and financial apparatus. Chapter Eight examines the causes behind the assassination of Imam Salim and the signing of the Treaty of al-Sib. In the conclusion, we present the findings of the research as they have emerged from the assessment of the course of events in Oman. We have said that the Omanis succeeded in reviving the Imamate and elected Imam Salim al-KharU~i who devoted his efforts to establish the foundations of the state, and peace prevailed in the country after the treaty of
al-Sib in 1920
Morocco, King Muhammad V and royal family at podium for review of troops in Fez
No full textMoroccoKing Muhammad V (original name Sidi Muhammad Ben Yusuf). He was Sultan of Morocco from 1927 to 1957, exiled, then King from 1957-1961. His son Prince Moulay Abdallah is on left and his second wife Lalla Abla bint Tahar is on right.Muhammad V. (2013). In Encyclopedia Britannica.GrayscaleForman Safety Negatives, Box
Morocco, King Muhammad V riding in car in military parade in Fez
No full textMilitary parade of Moroccan forces at Fez, reviewed by King. King Mohamed V. Military parade of Moroccan forces at Fez, reviewed by King. King Mohamed VMoroccoKing Muhammad V (original name Sidi Muhammad Ben Yusuf). He was Sultan of Morocco from 1927 to 1957, exiled, then King from 1957-1961. His son Prince Moulay Abdallah is in back seat.Muhammad V. (2013). In Encyclopedia Britannica.GrayscaleForman Safety Negatives, Box
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