From a Muslim point of view, the four Gospel books of the New Testament (Matthew, Mark, Luke, and John) are at best aHadith-like records of Prophet Jesus—not revealed words of God. They are not a Christian equivalent to the Quran, which is a revealed text. Similarly, the Acts of the Apostles forefront ahadith-like remembrances of events involving certain principal “Disciples” of Jesus—Peter, James and John—with other figures, notably Paul, occupying its later pages.
HAVING LOOKED AT evidence in the Gospel accounts of the New Testament regarding whether non-Jews were ever invited to be followers of Jesus (Parts 1-6), we turned in Part 7 to the narratives of the book, the Acts of the Apostles, which takes up the story after the departure of Jesus from his Twelve Disciples—those who had been charged with spreading Jesus message to all the people of the Israelites.
We continue in our study looking at two relevant stories, as found in Acts chapters 10 and 15.
The first requirement of, and foremost prerequisite for, learning Islam’s Religious Sciences is that one understand the foundational principles of îmân, or faith, called in Arabic: ‘Ilm Ulûm Al-Dîn, Knowledge of the Principles of the Religion, or simply ‘Aqîda, Creed, or Faith of Islam.
It is worth restating that every Muslim must have a general knowledge of all matters pertaining to his personal faith; even more so the student of religious knowledge. One should have a clear understanding of the Lord one worships, the Prophet one follows, and the Dîn to which one has committed oneself. Obviously, one is to exert the best of one’s efforts to acquire these essentials or integrals of faith.
We human beings naturally love to receive prompt appreciation for the good things we do for others—and such is the right of the good doer. In the da’wah world of reform, however, this appreciation is, most of the time, hard to come by. That is why it is important for godly dâ’îs and reformers to seek lessons and reminders in the stories of exemplary da’wah role models, instruction that will hopefully set firm their hearts and see them along the exacting path they have chosen to tread.
Here we highlight some of the messages found in the Quran’s account of Mûsa, as well as the trials he grappled with throughout his prophetic career. These are the tough communal experiences to which Mûsa alludes in his Heavenly meeting with Prophet Muhammad (during the latter’s Night Journey, Al-Isrâ’ wa Al-Mi¢raj), saying:
By Allah! I have dealt [as a prophet] with a people before you, and I have had hard times with the Children of Israel. (¢Umdat Al-Qâri’, 17:129)
THE TIDE OF Islamophobia is rising and it seems like nothing short of a miracle will stop it. Mosques around the world are being burned down. Muslims are being attacked on the streets. Islamophobes are slandering the Prophet with impunity, fomenting fear and hatred of Muslims and Islam with little reproach. But we, as the targeted community of all this hate, fear and misinformation, must understand that it is all a trap.
We must understand that when Islamophobes organize armed protests of Islam outside of mosques around the world, it is their intention to get a reaction out of the Muslims. And they are hoping for a bad reaction.
HAVING LOOKED (Parts 1-6 of this series) at evidence in the Gospel accounts of the New Testament regarding whether non-Jews were ever invited to…
(3) Ethics for the Seeker of Knowledge A SEEKER OF knowledge must know that there are many ethical principles that he or she is…