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The Islamic claim to supersede Judaism and Christianity is embodied in the theological assertion that the office of prophecy is hereditary but that the line of descent ends with Muhammad, who is the seal, or last, of the prophets. While Muhammad had no natural sons who reached the age of maturity, he is said to have adopted a man named Zayd, and mutual rights of inheritance were created between the two. Zayd b. Muhammad, also known as the Beloved of the Messenger of God, was the first adult male to become a Muslim and the only Muslim apart from Muhammad to be named in the Qur'an. But if prophecy is hereditary and Muhammad has a son, David Powers argues, then he might not be the Last Prophet. Conversely, if he is the Last Prophet, he cannot have a son. In Muhammad Is Not the Father of Any of Your Men, Powers contends that a series of radical moves were made in the first two centuries of Islamic history to ensure Muhammad's position as the Last Prophet. He focuses on narrative accounts of Muhammad's repudiation of Zayd, of his marriage to Zayd's former wife, and of Zayd's martyrdom in battle against the Byzantines. Powers argues that theological imperatives drove changes in the historical record and led to the abolition or reform of key legal institutions. In what is likely to be the most controversial aspect of his book, he offers compelling physical evidence that the text of the Qur'an itself was altered.
An examination of the reshaping and retelling of the biblical past to form the image of Muhammad as the Through a translation of the reconstructed Arabic text, the sources, form and uses of the eighth century biography are examined for the ways in which attitudes toward Muhammad were shaped in early Islam. The work particularly underscores the interplay of Jewish, Christian and other Near Eastern religious ideals in the formation of Islam's notions of prophethood. Acidic paper. Paper edition, $17.95 (unseen). Annotation copyrighted by Book News, Inc., Portland, OR
Although Muḥammad had no natural sons who reached the age of maturity, Islamic sources report that he adopted a man named Zayd shortly before receiving his first revelation. This "son of Muḥammad" was the Prophet's heir for the next fifteen or twenty years. He was the first adult male to become a Muslim and the only Muslim apart from Muḥammad whose name is mentioned in the Qur'an. Eventually, Muḥammad would repudiate Zayd as his son, abolish the institution of adoption, and send Zayd to certain death on a battlefield in southern Jordan. Curiously, Zayd has remained a marginal figure in both Islamic and Western scholarship. David S. Powers now attempts to restore Zayd to his rightful position at the center of the narrative of the Prophet Muḥammad and the beginnings of Islam. To do so, he mines traces left behind in commentaries on the Qur'an, in biographical dictionaries, and in historical chronicles, reading these sources against analogues in the Hebrew Bible. Powers demonstrates that in the accounts preserved in these sources, Zayd's character is modeled on those of biblical figures such as Isaac, Ishmael, Joseph, and Uriah the Hittite. This modeling process was deployed by early Muslim storytellers to address two key issues, Powers contends: the bitter conflict over succession to Muḥammad and the key theological doctrine of the finality of prophecy. Both Zayd's death on a battlefield and Muḥammad's repudiation of his adopted son and heir were after-the-fact constructions driven by political and theological imperatives.
Ever since God Almighty has instituted the system of prophet-hood for the guidance of mankind, the opponents of these holy prophets, peace be on them, have always charged them with falsehood and untruth. They were called sorcerers and madmen and were described as disorderly and rebellious. Every prophet and God’s elect was treated in that manner. The same was the case with the Promised Messiah, Hazrat Mirza Ghulam Ahmad of Qadian, peace be on him. when he put forth his claim of being the Reformer of the age and the Promised Mehdi, not only Muslim divines, but the leaders of other religions also, rose up against him and assailed him with false charges and insupportable objections. Muslim divines proclaimed that his teaching was opposed to Islam and the practice of the Holy Prophet, peace and blessings of Allah be upon him, and showered false charges upon him.
Focusing on the Maghrib in the period between 1300 and 1500, in this 2002 book David Powers analyses the application of Islamic law through the role of the mufti. To unravel the sophistication of the law, he considers six cases which took place in the Marinid period on subjects as diverse as paternity, fornication, water rights, family endowments, the slander of the Prophet and disinheritance. The source for these disputes are fatwas issued by the muftis, which the author uses to situate each case in its historical context and to interpret the principles of Islamic law. In so doing he demonstrates that, contrary to popular stereotypes, muftis were in fact dedicated to reasoned argument, and sensitive to the manner in which law, society and culture interacted. The book represents a groundbreaking approach to a complex field. It will be read by students of Islamic law and those interested in traditional Muslim societies.
Studying the Qur'an in the Muslim Academy examines what it is like to study and teach the Qur'an at academic institutions in the Muslim world, and how politics affect scholarly interpretations of the text. Guided by the author's own journey as a student, university lecturer, and researcher in Iran, Malaysia, and New Zealand, this book provides vivid accounts of the complex academic politics he encountered. Majid Daneshgar describes the selective translation and editing of Edward Said's classic work Orientalism into various Islamic languages, and the way Said's work is weaponized to question the credibility of contemporary Western-produced scholarship in Islamic studies. Daneshgar also examines networks of journals, research centers, and universities in both Sunni and Shia contexts, and looks at examples of Quranic interpretation there. Ultimately, he offers a constructive program for enriching Islamic studies by fusing the best of Western theories with the best philological practices developed in Muslim academic contexts, aimed at encouraging respectful but critical engagement with the Qur'an.
Life of Mo is a musical satire based on the life of the Prophet Mohammed. These explanatory notes, which include the full text of Life of Mo, attempt to determine the sources of the play's material, and offer further explanatory notes regarding the themes and ideas raised in the play. Superficially, Life of Mo is a musical fantasy romp, combining stories with re-writes of songs by popular artists like Dolly Parton, Freddy Mercury, Mick Jagger, Billy Joel, Led Zeppelin, Meat Loaf and Jim Steinman and others. But Life of Mo has a deeper grounding, and its sources include original texts (the Qur'an, ahadith, and Bible), and commentaries by writers like William Muir, Robert Spencer, Ali Dashti and Ali Sina. In addition, the writer has also used Internet sources, like Wikipedia, YouTube and Reddit. CF Hibbot's Notes and Commentary to Jock's Life of Mo traces through the humour and the tragedy to render a deeper appreciation and understanding of the play and the subject matter covered.
The theme of this book is that the Muslims are embroiled in insanity because they do not obey the literal Koran. The Muslims are far removed from their own Koran. This book will show that there is not one thing the Muslim does everyday in the name of his religion which can be traced back to the Koran. The Muslims have become raving mobs and gargantuan failures in life because they have abandoned the Koran. And in the process the Muslims have also become rejectors. In Arabic the word for ‘rejector’ is ‘kafir’ i.e. one who opposes. The vast majority of Muslims are actually outside the pale of Islam.
This is volume seven of ten volumes. Our mission is to gather in one place, for the English-speaking public, all relevant information needed to make the Qur'an more understandable and easier to study. This book tries to do this by providing the following: 1. The Arabic Text for those who are able to read Arabic 2. Transliteration of the Arabic text for those who are unable to read the Arabic script. This will give them a sample of the sound of the Qur'an, which they could not otherwise comprehend from reading the English meaning. 3. The meaning of the qur'an (translated by Dr. Muhammad Taqi-ud-Din Al-Hilali, Ph.D. and Dr. Muhammad Muhsin Khan) 4. Background introductions by two famous Islamic scholars, Maududi and Ibn Kathir 5. Explanation (abridged Tafsir) by Ibn Kathir (translated by Safi-ur-Rahman al-Mubarakpuri) We hope that by doing this an ordinary English-speaker will be able to pick up a copy of this book and study and comprehend The Glorious Qur'an in a way that is acceptable to the understanding of the Rightly-guided Muslim Ummah (Community).
The scholarly study of Islam has become ever more insular and apologetic. Academic Islamic Studies has tried to maintain a focus on truth, authenticity, experience and meaning and has effectively avoided discussion of larger social, cultural and ideological issues. Many scholars of Islam have presented themselves to their colleagues, the media and the public as the interpreters of Islam and have done so with an interpretation which tends, almost universally, to the liberal and egalitarian. The ignorance and hostility which the Islamic faith has faced since 9/11 has partly necessitated the taking of such a position. But, as Theorizing Islam argues, the issue remains that only one interpretation of Islam is generally being presented and, as with any interpretation, this has its own assumptions. The aim of Theorizing Islam is to explore the potential for a fuller, more honest and more sophisticated approach to both theory and methodology in the academic study of Islam.