God In Islam Research Articles

The Concept of God According to Sa’id Nursi

The concept of God is a fundamental concept for every religion, especially Islam. The concept of God in Islam is different from other religions, even emerging from the time of the Greek philosophical tradition and Eastern and Western mystical traditions. Not a few Muslims state that all religions are the same God. This is a problem for the religions of this world. Therefore, Sa’id Nursi clearly stated that the concept of God according to Islam is different from the concept of God according to other religions. The method used by the writer is descriptive and analytical. In this case, Badi'uzzaman has a perspective on the concept of God. God, according to Badi'uzzaman, is one immanent and radiates his light into the universe, thus creating the greatness of the universe and its contents, which is often called Tauhīd. Nursi understands monotheism as the basis of ideology and epistemology viewing the universe. So, Nursi's concept of divinity emphasizes the monotheistic aspect, in contrast to the esoteric and exoteric sides.

Evolusi Nama-Nama Tuhan dalam Islam

The discourse on the study of the evolution of the names of God in Islam with the perspective of Muhammad Abid al-Jabiri's chronological interpretation, has an emphasis on the realm of the revelation of the Qur'an. The purpose of this study is to find out, examine, and reveal the evolution of the names of God as outlined by al-Jabiri in his chronological interpretation. This research was assisted by qualitative research with library research methods, accompanied by documentation as data collection. While the data analysis is in the form of descriptive-analysis with research theory taken from the perspective of Hans Georg Gadamer. The result of this study is an understanding that the name of God appears from the identifiers of the names Rab, Allah, and Ar-Rahman, which is then followed by the introduction of al-asma’ al-husna afterwards. In al-Jabiri's perspective the use of the word Rab is related to prophethood (nubuwwah) and divinity (rububiyah). Furthermore, regarding the mention of God's name with the word Allah, it is related to the problem of worshiping Allah (uluhiyyah). Lastly, ar-Rahman lafadz in the mention of Allah was born from the revelation of Surah al-Fatihah. The existence of this ar-Rahman lafadz later became the beginning of the birth of the names al-asma’ al-husna as the mention of the names of Allah.

An African Christian Theological Evaluation of God in Selected Major Religions

Worship is a reality in different religious contexts. It moves beyond the physical to the spiritual. Moreover, the scholars of religion have also tried to reconcile the one whom worship is directed to in various religions under the concept of “God” in religion. This paper followed harmonisations of the concept of God, which is termed to be the same for all religions by some and termed to different by others. So, it is necessary to use an evangelical Christian theological basis to evaluate the understanding of “God” in two major religions on the soil of Africa. This paper, therefore, introduces the topic, discusses the concept of God in African Traditional Religion, and explains the concept of God in Islam. Also, it critically and theologically evaluates the two worldviews through the lens of an African Christian theologian from an evangelical perspective. This study concludes that several characteristics such as love, Trinity and freewill concerning human beings differentiate God in Christianity from God in Islam and African Traditional Religion.

A Refutation of Several Muslim Apologetic Arguments and a Powerful Argument Against God’s Authorship of the Quran

Abstract Having spent many years researching the best apologetics Christian philosophers could offer, I recently started examining Muslim apologetics. Focussing on the arguments for the Islamic God’s existence by popular Muslim apologist Hamza Andreas Tzortzis, I conclude that they are terrible, and are not of the same quality as the best arguments for the truth of Christianity. Furthermore, I converted one of these into a powerful argument against mainstream Islamic/Quranic theism, which can be utilised by atheists and Christians alike; and just about anybody else

ہندومت اوراسلام میں تصورخداکاتقابلی مطالعہ

It is a reality in world history that human and religion are inseparable from the beginning of the world. In the beginning religion for all humans was only one. But with the growth of human generation, humanity diverged from religion. Then the creator of the universe sent his messengers to guide mankind to straight path. But sometime after the death of the messengers and their companions, the believers coming at that time replaced the teachings of God. And they adopted a new man-made religion. Thus the number of religious increased in the world, now there are many religions in the world, the large and most popular religious are Christianity, Islam, Hinduism, Judaism, Buddhism and Sikhism. In the Aryan era, the Hindus were believers in one God, just like the like Muslims. Then gradually the number of Gods increased to millions, in this article we will compare the concept of God in Islam and Hinduism with the definition of both religions.

Introducing a Comparative Ecotheology: Islamic Concept of Basmalah and Luther’s Commentary on the Ten Commandments

"In our trying time of the COVID-19 pandemic, this paper discusses current environmental concerns in light of critical questions about the relationship between God and Mother Earth. This paper addresses this question in an inter-religious context. In order to fulfil its original duty of inculcating spirituality, faith can build a bridge between God and people on a constructive understanding of the Earth. To this end, Christianity and Islam offer notions of divine grace and divine <em>lutf</em> to do this duty. In this paper, I examine two inspiring sources: the Islamic motto of Basmalah, and Luther’s commentary on the Ten Commandments in The Large Catechism. These are core to understanding the holy texts of Islam and Lutheran Christianity, both as theological subject matters for imams and pastors and as guides for the daily spiritual practices of ordinary people. This comparative study uses both textual and conceptual analysis to develop inter-faith cooperation and dialogue, and to bring the faithful closer together. The paper beings with an explanation of the spiritual aspects of Basmalah, its connection with divine nature and names, and the most important names of God in order to introduce how divine mercifulness (al-Rahman) suggests an eco-theology honoring the Earth. Then, I discuss Luther’s The Large Catechism focusing on the Ten Commandment as the spirit of that book. I demonstrate how Luther’s explanation relates to Islamic ideas of Basmalah. I ponder Luther’s text and his description of each of the Ten Commandments separately to shed light on an eco-friendly theology. Finally, the study concludes by examining how the Basmalah and Luther’s Catechism pave the path to develop inter-religious dialogue and promote eco-theology by offering harmony between their particular visions and universal values. This nature-friendly theology concentrates on humanity as the image of God in Christianity and the representative of God in Islam."

The logical inconsistency in making sense of an ineffable God of Islam

With the advent of classical logic we are continuing to observe an adherence to the laws of logic. Moreover, the system of classical logic exhibits a prominent role within analytic philosophy. Given that the laws of logic have persistently endured in actively defining classical logic and its preceding system of logic, it begs the question as to whether it actually proves to be consistent with Islam. To consider this inquiry in a broader manner; it would be an investigation into the consistency between Islam and the logic which has been the predominant driving force of analytic philosophy. Despite the well documented engagement and novel contributions made in the field of logic by Arab and Islamic theologians/logicians, I think this question deserves examination not just in terms of classical logic but also from perspectives which go beyond classical logic, namely, non-classical logic. Doing so, would I believe, retain this inquiry within the purview of analytic philosophy despite the reference to non-classical logic. To be more specific, this question would be directed toward the Islamic theologian who espouses the system of classical logic in attempting to make sense of an absolute ineffable God of Islam. The inquiry would seek to determine if classical logic is consistent (amenable) in making sense of an absolute ineffable God of Islam. This would principally involve an analysis which determines whether the metaphysical assumptions of the laws of logic (more specifically the law of non-contradiction) are consistent in making sense of an absolute ineffable God of Islam. I shall argue that it is inconsistent. I shall establish my position on this matter by demonstrating why classical logic is inconsistent (not amenable) with an absolute ineffable God of Islam. Although, I am principally concerned with classical logic, my argument is as applicable to all earlier systems of logic as much as it is to classical logic. This is on the basis that both systems of logic, namely, all preceding systems and classical logic, consider the laws of logic as defining features.

Dimensi Ontologis-Etis Konsepsi Ketuhanan Islam: Analisis Hermeneutika Sintetis-Logis Fazlur Rahman dan al-Ṭabāṭabā’ī

As as muslim, it is important to clear up the view of the Godness in Islam which is often misunderstood by some people. Its urgency not only as an enlightment for nonmuslim on Islam, moreover to some of muslim community today. One of those is the accusation which the conception of God in Islam is arbitrarily, cruel, desire to worshipped, requires to defensed brutally, etc. Fazlur Rahman has tried to answer this accusation using Synthetic-Logical Hermenenutics by describing three important conceptions about God in al-Qur’an, namely: the dependency of everything to God, the mercy of God, and the necessary relation between God and human. However, Fazlur Rahman elaborated Moral-Ethical aspect only, minus ontological aspect which is precisely important to answer the accusation above. This minus can be very well covered by `Allamah al-Ṭabāṭabā’ī’s Tafsīr. By the synthesis of both, the accusation is not only indisputable, but will provide a profound explanation on Godness in Islam. So, then it will appear that the conception of God in Islam not only has a dimension of theological-ethic but firmly philosophical-theoritic.

Penggunaan Leksikon Allāh Sebagai Ekspresi Tuhan

Artikel ini membahas tentang sejarah penerjemahan Bibel dari bahasa Yunani ke dalam bahasa Arab. Penerjemahan sendiri merupakan usaha dalam menyebarkan Firman Tuhan kepada seluruh dunia dan memudahkan penerjemahan teks-teks suci tersebut. Salah satu hal menonjol dalam penerjemahan ini adalah bentuk ekspresi Tuhan. Ekspresi Tuhan menggunakan leksikon ‘Allãh’ yang mana leksikon tersebut sering dipahami sebagai leksikon terbatas untuk penyebutan Tuhan dalam agama Islam. Pembahasan ini akan menggunakan teori penerjemahan dari Eugene Nida terkait kaidah penerjemahan secara umum. Adapun teori penerjemahan Bibel menggunakan teori yang digagas oleh Glen G Scorgie, Mark L Strauss, dan Steven M Voth terkait tantangan dalam mengkomunikasikan bahasa Tuhan ke dalam bahasa manusia. Hasil penelitian menunjukkan bahwa gerakan penerjemahan ini sudah dilakukan sejak zaman Umayyah dan diperbaharui kembali di zaman modern oleh para Misionaris. Adapun penggunaan leksikon Allãh merupakan usaha mendekatkan istilah dalam Bibel dengan budaya Arab

Terapi Zikir sebagai Intervensi untuk Menurunkan Kecemasan pada Lansia

Anxiety is a common problem especially in elderly people. Zikir, a remembrance to God in Islam, is believed in giving a comfort in people. This study examined the zikir as intervention in decreasing anxiety. The elderly people in a nursing home in Surakarta were involved in this study. In the pretest, 37 subjects were selected according to the anxiety score using Geriatric Anxiety Inventory (GAI) and cognitive function score using Mini Mental State Examination (MMSE). A number of 9 elderly people participated in the experiment were grouped ramdomly into experimental and control group. The results of Mann-Whitney test showed a significant difference between pretest and posttest score in both groups (Z = -1.968, p < 0.05). Experimental group showed a significant decrease of anxiety score after intervention. Zikir theraphy as intervention effectively decrease anxiety in elderly people.

THE DIVINE EXISTENCE: ONTOLOGICAL DISCOURSE OF AL-GHAZALI (D. 1111) AND MAIMONIDES (D. 1204)

Purpose: This paper aims to elucidate al-Ghazali and Maimonides ontological arguments in proving God’s existence by analysing their theological writings. In the golden age of Islamic civilization, fellow Jewish and Christian were seen to be engaged in theological discourse with Muslim scholars. In adjacent, al-Ghazali and Maimonides were seen playing vital roles in affirming the existence of God in their respective religions.
 Methodology: This paper is qualitative in nature and employs content analysis. Both al-Ghazali and Maimonides’ arguments are then analysed comparatively. Comparative theology is done to examine theological discourse as part of inter-religious dialogue.
 Main Findings: This study finds that their arguments differ in interpreting the necessary existent which Maimonides’ dual categorization of necessary existence distinguishes their arguments from there onwards. This entails the dual argument by which Maimonides affirmed God is the agent and cause of every occurrence. Meanwhile, al-Ghazālī only affirmed God is the agent through His will and concept of particularization.
 Applications: This paper is vital in discussing the concept of God through inter-theological dialogue.
 Novelty/Originality: Notwithstanding the significant number of texts on divine existence, the researcher found no study that specifically deals with al-Ghazālī and Maimonides’ discourses on the existence of God. Needless to say, comparisons of the concept of God in Islam and Judaism are very limited in contrast to Islam and Christianity.

Quine’s Ontology and the Islamic Tradition

Analytic theologians seem to unreservedly prioritise a realist view in the way they approach theological dogmas. I have previously argued that this particular type of realist methodological approach that is adopted by most analytic theologians is inconsistent with the Islamic tradition. I demonstrated that this inconsistency lies between two primary theses which constitute realism and an absolutely transcendent and ineffable God of the Islamic tradition. I had established how each of these theses proved responsible, in different ways, for divesting the Islamic God of His absolute transcendence. In this paper I determine why this is the case. I primarily seek to explicate the underlying reason for why metaphysical (theological) realism proves to be responsible for stripping the Islamic God of His absolute transcendence. This would involve being able to stipulate, somewhat accurately, the precise source of the accentuated inconsistency between metaphysical (theological) realism and the Islamic understanding of an absolutely transcendent and ineffable God. The exact source of this inconsistency, I shall argue, is grounded in Quine’s ontological theses which underlie much of what metaphysical realism imports into the domain of analytic theology.

Quine’s Ontology and the Islamic Tradition

Analytic theologians seem to unreservedly prioritise a realist view in the way they approach theological dogmas. I have previously argued that this particular type of realist methodological approach that is adopted by most analytic theologians is inconsistent with the Islamic tradition. I demonstrated that this inconsistency lies between two primary theses which constitute realism and an absolutely transcendent and ineffable God of the Islamic tradition. I had established how each of these theses proved responsible, in different ways, for divesting the Islamic God of His absolute transcendence. In this paper I determine why this is the case. I primarily seek to explicate the underlying reason for why metaphysical (theological) realism proves to be responsible for stripping the Islamic God of His absolute transcendence. This would involve being able to stipulate, somewhat accurately, the precise source of the accentuated inconsistency between metaphysical (theological) realism and the Islamic understanding of an absolutely transcendent and ineffable God. The exact source of this inconsistency, I shall argue, is grounded in Quine’s ontological theses which underlie much of what metaphysical realism imports into the domain of analytic theology.

Deconstruction of Devinity Theory in Islamic Theology: Philosophical Criticism of Theology as Theoretical Activity

The doctrine of God in Islam was built as a supreme tradition, in which infiltrate into mankind souls. For centuries, Islam is deemed as an outsider and a threat for Western Christian followers. Consequently, any actions are taken to devastate Islam from the earth. Philosophically, this study aims to fortify Islamic theology againts political attacks particularly in separating Muslims from the concept of monotheism. This study employs a critical analysis method, a concept of sharp reasoning to obtain truth. The theory used to reduce metanarrative and elements of deconstruction is the Imre Lakatos research program, in which Islam means conformity or compatibility, harmony and logic. In the core of Islam, monotheism means Allah is One. It has “protective shields”which are the Holy Quran, hadith[s], and the theory of causality. The results of the study argue that the construction of divinity in Islam is solid and powerful and leads to a failure of criticism.

The Paradox of an Absolute Ineffable God of Islam

The laws of logic and two of the broader theories of truth are fundamental components that are responsible for ensuring such an ontology and meaningfulness. In this respect they have persisted as conventional attitudes or modes of thought which most, if not all, of analytic philosophy uses to philosophize. However, despite the conceptual productivity of these components they are unable to account for matters that are beyond them. These matters would include certain theological beliefs, for instance, that transcend the purview of analytic ontology and the meaningfulness it ensues. Any attempt in making rational sense of such beliefs that are insusceptible to these methodological components would conventionally prohibit (restrict) us from rationally believing in them. This is because we would be unable to make sense of such beliefs with the aid of these methodological components. As a result of this, religious beliefs of this particular nature would be deemed irrational. I shall demonstrate this point by applying both of these components to an ab­solutely ineffable God of Islam. This would entail, attempting to make sense of an absolutely ineffable God of Islam in virtue of the laws of logic and two broad categories of truth theories, namely, substantive and insubstantive theories. I hope to establish that applying both of these methodological components in attempting to make sense of an absolutely ineffable God of Islam would not be conceptually viable. It would result in a contradictory notion which I shall allude to as the paradox of ineffability.

Capital Punishment: A Counter Narrative in Islamic Jurisprudence

There has been a sharp rise in the award of capital punishment in the Muslim world. It has been observed that several of these cases do not result from fair trials and majority of them are based on either political victimization or reprisals for one or the other reason which are linked to the teaching of the Qur’an or Islamic Jurisprudence although Islam and the Qur’anic teachings have nothing to do with such atrocities or unfair legal proceedings. The question is whether the capital punishment has been awarded after a fair trial or it is based on political victimization. It has to be noted here that the God of Islam is very merciful. He has promised a greater reward for the aggrieved person if he chooses to forgive the offender.It means there is a choice in Islam which does not at all encourage capital punishment. In fact, Islamic jurisprudence is not followed and practiced in true letter and sprite. The laws are being misused for self-interest. No fair trials take place and no attempt is made to eradicate the causes of injustices. The teachings of Islam are mainly misunderstood and misinterpreted. We need to comprehend the spirit of Islamic law and find solutions for all such issues that arise because of our lack of true knowledge of Islamic teachings. This paper deals with the problem of executions from a different perspective contrary to what is happening in the Islamic world as far as implementation of Islamic law is concerned.

Foreigners to Kristeva: Refashioning Orientalism and the Limits of Love

Julia Kristeva, an influential 20th- and 21st-century thinker, adopts an approach to religion that distinguishes between Islamic and Christian belief systems. She argues that, unlike the Christian God, the God of Islam is preeminent and abstracted from worldly affairs and human experience. This thesis reinforces a general notion that Europeans typically defend Western culture against the assumed assault of others/Muslims. This article examines Kristeva’s acclaimed universal and ethical positions and their relevance to other cultures, particularly Islamic cultures. Notwithstanding the fact that Kristeva’s approach is informed by postmodern psychological and religious terms, she continues to refashion an orientalist discourse that colonial powers utilized in the era of high colonialism to rule and disempower others/Muslims. The inconsistencies in many of her statements show that the transcendentalism she unfavorably attributes to Islam is germane to many aspects of her thought.

The Classical Correspondence Theory of Truth and the God of Islam

One of the most intuitive concepts of truth is the classical correspondence theory of truth. Aside from the theoretical cogency and plausibility, this truth theory has two fundamental problems. I shall explore both of these problems. This will not be to reveal the problematic nature of the classical correspondence theory of truth itself, but to demonstrate the implications it has on Islam. I shall establish that the problems of this truth theory contribute in the failure to determine the truth of a particular notion of an Islamic God. Consequently this truth theory would prove inconsistent with a particular notion of God within the Islamic tradition.

이슬람과 기독교 신론 비교연구

이슬람과 기독교 신론 비교연구

이슬람과 기독교 신론 비교연구

이슬람과 기독교 신론 비교연구