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Commentaries on the Qur'an, 2002.
A look at the contrasting depictions of the Creation, especially the story of Eve, in the Qur'an and the tafsirs (commentaries).
3,008 words (approx. 12.0 pages), 11 sources, APA, AU$ 139.95
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Abstract
This paper shows that similar to the Jewish and Christian traditions, where scholars wrote commentaries on the Hebrew Bible and the New Testament, Islamic scholars throughout the centuries since the rise of Islam in the first half of the 7th century have written commentaries, or tafsirs, on the Qur?an. It discusses how, ironically, many tafsirs contradict the content of the Qur?an but are extremely valuable because they reflect ideas and interpretations shared in prestigious centers and schools of Islamic learning. Eve?s (Hawwa?) depiction in the Qur?an, for example, is in stark contrast with her representation in tafsir. The paper shows how the Qur?an, therefore, portrays an egalitarian position between man and woman, whereas the majority of tafsirs reflect a more hierarchical view. It discusses how this phenomenon is still attested and debated in the late twentieth century, especially by female Muslim scholars educated in a variety of academic fields.
From the Paper
"Al-Tabari and al-Razi both wrote Qur?anic commentaries that continue to hold great authority and influence in modern Islamic exegesis. It is important to note that both al-Tabari and al-Razi use many of the hadith materials?the actions and sayings of the Prophet Muhammad?which may explain for the discrepancy between the Qur?an?s depiction of Eve and that found in tafsir. Stowasser states, ?extraneous detail transmitted in Hadith form and frequently originating in the Bible and Bible-related sources not only fleshes out the story of Adam and Eve but drastically changes it, especially with regard to the woman?s role.? As a result, Muslim interpretations of Eve?s creation and the couple?s exile from the Garden often depart from scriptural content."
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The Five Pillars and the Qur'an, 2008.
An analysis of the composition of the Qur'an and the five pillars of Islam.
1,909 words (approx. 7.6 pages), 15 sources, MLA, AU$ 95.95
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Abstract
This paper discusses the composition process and the final book of the Qur'an. It describes the history of the text and how it was catalogued and brought together. The paper then discusses the five pillars that are central to the ritual of the practice of Islam and discusses the understanding of these rituals according to the Qur'an and Islamic law.
From the Paper
"All Muslims are brothers (Durant, 182). A critical part of the modern politicization of Islam is that the political movement seeks to impose on Islamic societies as a whole. This is a distinct development from traditional Islam, which is a religion, and one which has offer "reassuring, familiar, and functional" faith to millions for centuries (Fuller, 16-17). The distinctive emergence of a political Islam means that there are strong forces within Islam which reject the concept of an inclusive religion in which all Muslims are seen as brothers, and attempting to impose on all of Islam something of a nationalistic movement (Fuller, 17, 21; Schwartz, 17)."
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Qur'an: Surat Al-Kahf, 2008.
This paper discuses an extremely complex story from the Qur'an that is also imminent and informative of past history, Surat Al-Kahf.
1,280 words (approx. 5.1 pages), 8 sources, MLA, AU$ 68.95
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Abstract
This paper explains the story from the Qur'an, Surat Al-Kahf, about Moses (Musa or Alai) and Al-Khidr (the Verdant One or the Fertile One). The author points out that research states that Al-Khidr was Koranic Idris that appears in Sura 18/66 in terms of the cave. The paper relates that, during the point when Moses met Khidr at the rivers, there were five particular laws of teachings or hanifs or illuminati: laws of involuntionary and evolutionary cycles, of emanation and manifestation, of the heart-mind (galb), of science of light (hikmat al-ilraq) and of the spiritual communion with the hierarchical beings. The author states that popular tradition suggests that Al-Khidr, the Green One, lived during the time of the biblical prophet Abraham and that he still may be seen at sacred places. The paper concludes that the person named, the Verdent One, still plays the critical role in Islamic mysticism.
From the Paper
"One day, Moses delivered a sermon that was so powerful that people were so overwhelmed. Everyone had his attention and vowed to follow his advice. A person asked Moses, since he is the messenger of Allah, is there anyone else that is so equivalent in his teachings. Moses replied no, thinking to himself that Allah gave him this wisdom to persuade and guide, which is an honor coming from the Torah. However, Moses thought to himself, there have to be another person with greater wisdom and further knowledge than me. Moses prayed to Allah to identify this person or give him a sign that would notify him of this person with greater wisdom and knowledge (min ladunni ilma) than Moses."
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Social Ethics of Holy Qur'an, 1999.
Examines relationship between religious doctrine & social ethics based on standards for conduct (prayer, purity, honesty), rewards for virtuous & punishment for wicked.
1,350 words (approx. 5.4 pages), 3 sources, AU$ 74.95
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From the Paper
"INTRODUCTION
A connection exists between religious doctrine and social ethics in the Holy Qur'an because one of the goals of Islam is the establishment of a holy, organized society. Ideally, this society would be based on eternal principles of righteousness and fair dealing, cleanliness and sobriety, honesty and helpfulness. The moral code in the Qur'an is an attempt to put these principles into concrete form, to create a complete system of religion that suits the times and circumstances, and the varying needs of the average individual. The laws governing human conduct in the Qur'an define both social and economic justice, and the pursuit of a good life in society.
The Qur'anic code of social ethics sets forth spiritual guidelines regarding lawful and unlawful actions, and rewards for.."
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Quranic Ideas of Women and Benighted Men, 2008.
This paper discusses the Qur'anic ideas of the relationship between women and men as opposed to the fundamentalist Muslim restraint of women.
1,070 words (approx. 4.3 pages), 7 sources, MLA, AU$ 59.95
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Abstract
This paper explains that the tendency to view Islam as intrinsically constraining women owes a great deal to fundamentalist movements that rest on interpretations of the Qur'an that do not hold up to scrutiny. The author points out that these fundamentalist overlook the Islamic project of building the Ummah, which the Prophet meant for women and their status vis-a-vis men. The paper relates that the Qur'an states what men must do to support and protect women and to give them liberty. The author stresses that effort must be devoted to encouraging re-education of Muslim males to understand that their attitudes and practices expecting female subservience and confinement to the domestic sphere are not signs of Muslim adherence and respectability. The paper states that the same poles of mysticism versus fundamentalism in the treatment of women may be said for fundamentalist Christianity in Western countries.
Table of Contents:
Introduction
Islam, Women and Environment
The Qur'an
Strengthening Men's Obligations
Concluding Remarks
From the Paper
"Again and again, one sees efforts to clarify what the Qur'an does say concerning the sexes and women's status. Fundamentalist Muslim males do violate what was intended. For instance, Allah is said to hold women in the same position of men, rules working both for and against them, according to conduct. (2:228) Women are not to be passed from one household to another against their will, are not to be treated harshly and deserve kindness and equity. (4:19) Both men and women are to display their obedience to Allah, the righteous woman one who makes this adherence plain, as does the righteous man. (4:34) The Qur'an stresses how Allah created men and women to live in a complementary peace and tranquility. (30:21)"
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From Creator to Shephard, 2001.
A discussion of the changing image of God in the Qur'an.
2,734 words (approx. 10.9 pages), 1 source, MLA, AU$ 128.95
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Abstract
This paper examines the Qur'an's description of creation and God's role in humanity. It looks at how from the story of creation we learn that God?s relationship with mankind has many elements including labor, planning, possession, protection and provision. It evaluates how with so many different characteristics, it is difficult to develop one universal description of God?s relations with mankind. It show how even though the Qur?an is not as explicit as the Old and New Testaments in their description of a shepherd god, it?s description of God?s relationship with us retains many of the features of a shepherd with his flock.
From the Paper
"That God had an ultimate plan for Creation is made quite clear in the Qur?an. First, from the Qur?an we specifically learn that Creation was not some haphazard process in which God made decisions as he went along. Creation was a well-planned, deliberate act. Each thing created was done so with precision and to serve a very real purpose. Second, the Qur?an tells us that all things created by God are perfect and without fault suggesting that God had already planned a use for all things. Thus one needs only to look to nature to find signs of God?s greatness and his benevolence. Third, we learn that God created the world and everything in it to aid mankind. He created stabilizers to hold the earth steady. The night exists that we might have rest and the day so that we may toil. Beasts of burden were created that we may eat, clothe ourselves and bear loads that we cannot bear alone. Fish and wild animals give us food and plants give us their fruit. Water sustains us and nourishes the earth causing it to bear fruit. All things reflect and are signs of God?s glory and thus nourish our souls that we may be reminded of God always. Since Man was the last thing that God created, He must have created the rest of the world knowing that He would create mankind and what we would need to sustain us."
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Rationalism vs Orthodoxy, 2005.
This paper discusses rationalism versus orthodoxy in the problem of the creation of the Qur'an.
1,350 words (approx. 5.4 pages), 2 sources, AU$ 83.95
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Abstract
This paper looks at the theological debate within Islam over the problem of the creation of the Qur'an. The writer discusses that this issue has sometimes been viewed as a conflict between reason and rationalism as represented by Mu'tazilite thought and traditional orthodoxy as represented by the Hanbalite school of thought. This essay examines the main points of disagreement.
From the Paper
"The theological debate within Islam over the problem of the creation of the Qur'an has sometimes been represented as a conflict between reason and rationalism (as represented by Mu'tazilite thought) and traditional orthodoxy (as represented by the Hanbalite school of thought). While this generalization has some points of validity, it does not capture the full complexity of the debate over the creation of the Qur'an, nor the significant implications of this difference for how Muslims understand the existence of God and his role in their daily lives."
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Islamic Fundamentalism & Political Development, 1999.
Examines rise & spread of Islam in Middle East in 1980s-1990s in terms of factionalism, impact on politics & higher educational institutions, role of [Qur'an], economics and gender relations.
6,075 words (approx. 24.3 pages), 44 sources, AU$ 212.95
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Abstract
This research explores the role of Islamic Fundamentalism in contemporary Islamic societies. An emphasis in this exploration is on the relationship between Islamic Fundamentalism and institutions of higher education.
From the Paper
"LINKS BETWEEN ISLAMIC FUNDAMENTALISM & HIGHER EDUCATION INSTITUTIONS
Introduction
This research explores the role of Islamic Fundamentalism in contemporary Islamic societies. An emphasis in this exploration is on the relationship between Islamic Fundamentalism and institutions of higher education.
Islamic Fundamentalism
Islamic Fundamentalism is a movement whose aim is to return Islamic society and religion to essential and traditional Islamic values, as those values are understood, interpreted, and enunciated by the adherents of Islamic Fundamentalism (Sayeed 4). In the context of returning a society and a religion to the essential and traditional values as those values are understood.."
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Quranic and Biblical Literature in the Bahai Faith, 2002.
This paper explores how the Bible and the Qur?an contribute to the ideology of Baha?i faith.
1,300 words (approx. 5.2 pages), 2 sources, AU$ 68.95
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The "Spark' of the Sufi, 2006.
A mystical experience debate regarding the Sufi.
1,059 words (approx. 4.2 pages), 3 sources, MLA, AU$ 59.95
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Abstract
This paper discusses the 'spark' of Sufism, defined by the Qur'an as that which God placed into man or breathed into man. According to the paper, Sufism is the part of man that desires to return and unite with the Universal Spirit. The paper reports that the origin of the name Sufi is the Arabic word "suf" which means wool, or the Persian word "saf", which means pure.
Outline:
Introduction
Mystical Experience Defined
The Debate Surrounding the Sufi Experience
Neurotheology - Biotheology
The Two Views Debated
Science Provides the Proof
Conclusion
From the Paper
"The work of Syed includes studies that have located the regions of the brain that are stimulated during certain experience. For instance, the middle temporal lobe has been proven to the "linked to emotional aspects of religious experience, such as joy and awe." (Syed, 2006) The lower temporal lobe is stimulated during the "viewing of sacred images such as candles or crosses..." (Ibid) The "juncture of three lobes" or the Broca's region is stimulated when the individual is stimulated through a "response to language". Finally, when the individual enters a state of deep spirituality or mystical experience the region of the brain that finally "quiets down" and signifies that the person has entered the place where they may "feel at one with the universe" is the region of the brain which is called the "parietal lobes". (Syed, 2006)"
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Islamic History, 2005.
An examination of the most appropriate way to approach Islamic history.
900 words (approx. 3.6 pages), 1 source, AU$ 55.95
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Abstract
This essay explores the four major schools of thought in Western scholarly circles used in reconstructing Islamic history from the primary sources the Qur'an, akhbar and hadith. The essay opens with descriptions, in chronological order, of each of the four schools. Finally, it ends by concluding which of the schools is most appropriate for the process of reconstructing Islamic history.
From the Paper
"Approaching Islamic History: Choosing the Appropriate Methodology In the past three hundred years of serious scholarship on Islamic history, four major schools of methodological thought have emerged. In chronological order these are the Descriptive Approach, Source Critical Approach, Traditional Critical Approach and Skeptical Approach. Scholars of Islamic studies since the 1890s have not succeeded in establishing generally recognized methodologies and criteria for distinguishing historical material that rest on firm and objective foundations. Individual historians are known to switch methodologies in the course of their career. This paper will argue that the Traditional Critical Approach is the best approach to take, when bearing in mind some of the discourses from the Skeptical Approach."
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Buddhism, Islam, Hinduism and Judaism, 2007.
A discussion on comparative beliefs about the afterlife, and paths to the afterlife, within four major world religions: Buddhism, Islam, Hinduism and Judaism.
1,510 words (approx. 6.0 pages), 9 sources, MLA, AU$ 77.95
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Abstract
The paper discusses the religions of Judaism, Buddhism, Islam and Hinduism. The paper examines how each of these religions has distinct ideas about the concept of life after death; what takes place after death; the nature of the afterlife itself; and how and where one arrives in the afterlife, based on the life lived on earth. The paper explains that the major religious books of each religion, in which those four religions' beliefs about life after death are described, are, for Judaism the Torah; the Hebrew Tanakh; and the Talmud; for Buddhism the Tipitaka; for Islam the Qur'an (Koran); and for Hinduism the Bhagavad Gita. The paper compares and contrasts teachings about life after death within Buddhism, Islam, Hinduism and Judaism, respectively.
From the Paper
"One major difference between the Buddhist and Hindu views of life after death compared to the Jewish and Muslim views of life after death has to do with the Buddhist and Hindu view of time as cyclical rather than linear. Judaism and Islam (and Christianity), each conceive of a linear concept of time, i.e., one's time spent on earth is then followed by one's time in the afterlife. Within the Christian New Testament, for example (Hebrews 9:27) it states: "Just as man is destined to die once, and after that to face judgment" (BLB Hebrews 9)."
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Mecca and Madinah, 2008.
An analysis of the roles of Mecca and Madinah in the history of Islam.
1,125 words (approx. 4.5 pages), 2 sources, MLA, AU$ 60.95
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Abstract
This paper discusses the roles that the cities of Mecca and Madinah play in Islamic history. It argues that the migration (hijra) from Mecca to Madinah is, after the revelation of the Qur'an itself, the critical event in early Islamic history. The paper suggests that the establishment of the Islamic community in Madinah proved critical to Muhammad's campaign for the acceptance of God's message in Arabia and was to be the foundation for the subsequent expansion of the Islamic community throughout the region in later years.
From the Paper
"Of course, under the economic system of Muhammad's Madinah such tolerance came with an important price. The nonbelievers under this system were required to pay tribute to the state in the form of a poll tax (jizya) in exchange for their being protected by Muslims from external aggression and in lieu of their serving in the military service of the Islamic state. These non-believers in the state - termed "protected ones" (dhimmi) - thus played an important economic role although, it must be said, the poll tax was often lower than that which they paid to their previous rulers (Esposito 34)."
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The Shari'a: The Sacred Law of Islam, 2006.
A paper looking at the important role that Shari'a plays in Muslim society, its history and civilization.
2,750 words (approx. 11.0 pages), 17 sources, MLA, AU$ 129.95
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Abstract
This paper discusses and examines the evolution of Shari'a and its development from its Qur'anic usage to the time of Ibn Taymia. The paper examines the roots of Islamic law, the prophet Muhammed, political and religious schisms within Islam and important figures in the religion.
Introduction
Pre-Islamic Law
Muhammed the Law Giver
Early Qu'anic Law
Political Schisms and Islamic Law
What is Customary and Right
Taqi al-Din Ahmad Ibn Taymiyya (d. 1328
Conclusion
From the Paper
"Islamic law had its roots in pre-Islamic Arab society. This society and its law showed both profane and magical features. The law was magical in so far as the rules of investigation and evidence were dominated by sacral procedures, such as divination, oath, and curse; and it was profane in so far as even penal law was reduced to questions of compensation and payment. There are no indications that a sacred law existed among the pagan Arabs; this was an innovation of Islam. The magical element left only faint traces, but Islamic law preserved the profane character of a considerable portion of penal law. It also preserved the essential features of the law of personal status, family, and inheritance as it existed, no doubt with considerable variations of detail, both in the cities and among the bedouin of Arabia."
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Robert Spencer's "The Politically Incorrect Guide to Islam", 2008.
This paper is a critical review of Robert Spencer's "The Politically Incorrect Guide to Islam".
1,101 words (approx. 4.4 pages), 1 source, MLA, AU$ 60.95
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Abstract
This paper explains that Robert Spencer organizes his book "The Politically Incorrect Guide to Islam" (and the Crusades)" in three large sections. The author points out that, in the first section, Spencer analyzes the era of the Prophet Muhammad and the philosophy set forth in the Qur'an, which Spencer calls a book of war. The paper relates that, in the second section, Spencer covers the history of the Crusades as the first clash between the Middle East and the West, between Islam and Christianity, which he finds important for making the West and Christianity ascendant and for keeping Islam in check for centuries. The author tells that the third section addresses the current era of jihad against the West, as the consequence of the earlier time and a continuing philosophical clash in which Spencer clearly sees the West as having the moral high ground and Islam as claiming a moral strength it does not possess at all.
Table of Contents:
Problem
Thesis
Summary
Critique
From the Paper
"Spencer makes his own answer clear when he writes about why the life of Muhammad matters and stats that "religions are not entirely determined (or distorted) by the faithful over time." It has become common for the politically correct to see Islam as a peaceful religion that is being distorted by some followers, but Spencer wants to show that the foundation of the religion itself favors war and actions taken from a position of power. Spencer also wants to elevate Christianity over Islam in philosophical terms and throughout compares the teachings of Jesus and the teachings of Muhammad to show that they are not equivalent and that there are real differences that make one more acceptable than the other."
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Islam, 2007.
A brief review of the history of Islam and beliefs of the Muslim people.
964 words (approx. 3.9 pages), 5 sources, MLA, AU$ 54.95
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Abstract
This paper discusses the history of the religion of Islam. It discusses the Islamic Prophet Mohammed and Muslim beliefs surrounding him and the events attributed to his life. The paper then discusses, briefly, two main texts of the Islamic faith - the Qur'an and the Hadith and the six fundamental beliefs that Islam is based on. The paper very briefly compares and contrasts Islam with Christianity and Judaism.
From the Paper
"Christianity, Islam and Judaism are closely related religions. All three revere Abraham and other Biblical patriarchs as their spiritual ancestors, thus they are referred to as Abrahamic religions (Comparing). Despite the similarities, most of the conflicts, mass crimes against humanity and genocides of the twentieth century have been between Muslims and Christians (Comparing). The genocides in Bosnia Herzegovina, East Timor, and the Sudan, as well as conflicts in Cyprus, Kosovo, Macedonia, and the Philippines are recent examples (Comparing). The relationship between Christianity and Islam became of great national and international importance following the September 11, 2001 attacks in the United States, and the War on Terror that the U.S. declared thereafter (Gartenstein-Ross)."
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