{"title":"Jafar Sheikh Idrees","author":{"id":112,"name":"Jafar Sheikh Idrees","slug":"jafar_sheikh_idrees","image":"\/uploads\/users\/non-profile.jpg","role":"Author","about":"

Dr Jaafar Sheikh Idris<\/strong><\/span>

He authored many articles and research papers. He visited many countries around the world where he lectured in Arabic and English.

Dr. Jaafar Sheikh Idris was born on 15th June 1931 in Port Sudan, Sudan. He grew up in the city of Port Sudan where he completed his elementary and secondary school. In addition to the modern school system, he studied Quran in traditional Quranic schools. He also studied Fiqh, Hadith and Arabic Language under traditional teachers in the city and studied Aqeedah with \"Ansar al-Sunnah\" group.

After that he joined University of Khartoum where he completed his education and traveled to London for postgraduate studies.

He obtained his Ph D (Philosophy), from the University of Khartoum\/University of London, in 1970. His Ph.D. thesis topic was \"The Concept of the Causality in Islam\".

His Professional Teaching and Experience include:

    Consultant for various Islamic Organizations around the world.
    Chairman of the founding council of the American Open University.
    Professor of Islamic Studies and Director of the Research Center of The Institute of Islamic and Arabic Sciences, USA
    Professor of Islamic Studies, Departments of Aqeedah, Da'wah and Information, Imam Muhammad Ibn Saud Islamic University, Saudi Arabia.
    Taught graduate courses of Aqeedah (Islamic Creed), Theology and Contemporary Ideologies.
    Associate Professor, Islamic Studies, Dept. of Islamic Culture, Riyadh University.
    Lecturer, Department of Philosophy, University of Khartoum.

He has lectured at many universities, academic institutes and Islamic centers in many parts of the Islamic and Western worlds. He has also participated with research at many different conferences around the world.

There are many published and unpublished articles, papers and pamphlets, in Arabic and English, of Dr. Jaafar Idris.

Some of the published works in English ones are:

\"Islamic Social Science\"
\"The Islamic Way of Developing Nations\"
\"Human Nature and Human Values\"
\"The Islamization of the Sciences: Its Philosophy and Methodology\"
\"Is Man the Vicegerent of God ?\"
\"The Pillars of Faith\"
\"The Process of Islamization\"
\"The Attributes of God, an Islamic point of view\"

He has also contributed many articles in different magazines as well as presented papers in many Islamic conferences.<\/p>","promote":0,"status":1,"created_at":"2014-01-16T09:00:00.000000Z","updated_at":"2014-01-16T09:00:00.000000Z","language_id":1,"parent_id":null,"i18ns":[],"image_asset":"http:\/\/www.islamland.com\/uploads\/users\/non-profile.jpg","get_name":"Jafar Sheikh Idrees"},"books":{"current_page":1,"data":[{"title":"Contemporary Physicists and God\u2019s Existence","slug":"contemporary-physicists-and-god-s-existence-1432798898","image":"\/uploads\/books\/Contemporary Physicists and God s Existence.jpg","read_counter":17994,"is_volume":0,"created_at":"2014-01-16T09:00:00.000000Z","category_id":9,"volume_id":null,"id":626,"volume_count":null,"volume_title":null,"category":{"id":9,"title":"The Existence of God","created_at":"2017-08-17T19:18:15.000000Z","updated_at":"2018-02-12T22:25:31.000000Z","slug":"The-Existence-of-God","i18ns":[],"get_title":"The Existence of God"},"authors":[{"id":112,"name":"Jafar Sheikh Idrees","slug":"jafar_sheikh_idrees","image":"\/uploads\/users\/non-profile.jpg","role":"Author","about":"

Dr Jaafar Sheikh Idris<\/strong><\/span>

He authored many articles and research papers. He visited many countries around the world where he lectured in Arabic and English.

Dr. Jaafar Sheikh Idris was born on 15th June 1931 in Port Sudan, Sudan. He grew up in the city of Port Sudan where he completed his elementary and secondary school. In addition to the modern school system, he studied Quran in traditional Quranic schools. He also studied Fiqh, Hadith and Arabic Language under traditional teachers in the city and studied Aqeedah with \"Ansar al-Sunnah\" group.

After that he joined University of Khartoum where he completed his education and traveled to London for postgraduate studies.

He obtained his Ph D (Philosophy), from the University of Khartoum\/University of London, in 1970. His Ph.D. thesis topic was \"The Concept of the Causality in Islam\".

His Professional Teaching and Experience include:

    Consultant for various Islamic Organizations around the world.
    Chairman of the founding council of the American Open University.
    Professor of Islamic Studies and Director of the Research Center of The Institute of Islamic and Arabic Sciences, USA
    Professor of Islamic Studies, Departments of Aqeedah, Da'wah and Information, Imam Muhammad Ibn Saud Islamic University, Saudi Arabia.
    Taught graduate courses of Aqeedah (Islamic Creed), Theology and Contemporary Ideologies.
    Associate Professor, Islamic Studies, Dept. of Islamic Culture, Riyadh University.
    Lecturer, Department of Philosophy, University of Khartoum.

He has lectured at many universities, academic institutes and Islamic centers in many parts of the Islamic and Western worlds. He has also participated with research at many different conferences around the world.

There are many published and unpublished articles, papers and pamphlets, in Arabic and English, of Dr. Jaafar Idris.

Some of the published works in English ones are:

\"Islamic Social Science\"
\"The Islamic Way of Developing Nations\"
\"Human Nature and Human Values\"
\"The Islamization of the Sciences: Its Philosophy and Methodology\"
\"Is Man the Vicegerent of God ?\"
\"The Pillars of Faith\"
\"The Process of Islamization\"
\"The Attributes of God, an Islamic point of view\"

He has also contributed many articles in different magazines as well as presented papers in many Islamic conferences.<\/p>","promote":0,"status":1,"created_at":"2014-01-16T09:00:00.000000Z","updated_at":"2014-01-16T09:00:00.000000Z","language_id":1,"parent_id":null,"pivot":{"book_id":626,"author_id":112},"i18ns":[],"image_asset":"http:\/\/www.islamland.com\/uploads\/users\/non-profile.jpg","get_name":"Jafar Sheikh Idrees"}],"image_asset":"http:\/\/www.islamland.com\/uploads\/books\/Contemporary Physicists and God s Existence.jpg","pdf_asset":"http:\/\/www.islamland.com\/","word_asset":"http:\/\/www.islamland.com\/","author_id":"","author_name":"Jafar Sheikh Idrees","book_title":"Contemporary Physicists and God\u2019s Existence","category_slug":"The-Existence-of-God","category_name":"The Existence of God"},{"title":"Pillars of Faith","slug":"pillars-of-faith-1432798899","image":"\/uploads\/books\/\u062f\u0639\u0627\u0626\u0645 \u0627\u0644\u0627\u064a\u0645\u0627\u0646.jpg","read_counter":15177,"is_volume":0,"created_at":"2014-01-26T09:00:00.000000Z","category_id":18,"volume_id":null,"id":875,"volume_count":null,"volume_title":null,"category":{"id":18,"title":"Doctrine & Sects","created_at":"2017-08-17T19:18:15.000000Z","updated_at":"2018-02-12T22:21:24.000000Z","slug":"Doctrine-and-Sects","i18ns":[],"get_title":"Doctrine & Sects"},"authors":[{"id":112,"name":"Jafar Sheikh Idrees","slug":"jafar_sheikh_idrees","image":"\/uploads\/users\/non-profile.jpg","role":"Author","about":"

Dr Jaafar Sheikh Idris<\/strong><\/span>

He authored many articles and research papers. He visited many countries around the world where he lectured in Arabic and English.

Dr. Jaafar Sheikh Idris was born on 15th June 1931 in Port Sudan, Sudan. He grew up in the city of Port Sudan where he completed his elementary and secondary school. In addition to the modern school system, he studied Quran in traditional Quranic schools. He also studied Fiqh, Hadith and Arabic Language under traditional teachers in the city and studied Aqeedah with \"Ansar al-Sunnah\" group.

After that he joined University of Khartoum where he completed his education and traveled to London for postgraduate studies.

He obtained his Ph D (Philosophy), from the University of Khartoum\/University of London, in 1970. His Ph.D. thesis topic was \"The Concept of the Causality in Islam\".

His Professional Teaching and Experience include:

    Consultant for various Islamic Organizations around the world.
    Chairman of the founding council of the American Open University.
    Professor of Islamic Studies and Director of the Research Center of The Institute of Islamic and Arabic Sciences, USA
    Professor of Islamic Studies, Departments of Aqeedah, Da'wah and Information, Imam Muhammad Ibn Saud Islamic University, Saudi Arabia.
    Taught graduate courses of Aqeedah (Islamic Creed), Theology and Contemporary Ideologies.
    Associate Professor, Islamic Studies, Dept. of Islamic Culture, Riyadh University.
    Lecturer, Department of Philosophy, University of Khartoum.

He has lectured at many universities, academic institutes and Islamic centers in many parts of the Islamic and Western worlds. He has also participated with research at many different conferences around the world.

There are many published and unpublished articles, papers and pamphlets, in Arabic and English, of Dr. Jaafar Idris.

Some of the published works in English ones are:

\"Islamic Social Science\"
\"The Islamic Way of Developing Nations\"
\"Human Nature and Human Values\"
\"The Islamization of the Sciences: Its Philosophy and Methodology\"
\"Is Man the Vicegerent of God ?\"
\"The Pillars of Faith\"
\"The Process of Islamization\"
\"The Attributes of God, an Islamic point of view\"

He has also contributed many articles in different magazines as well as presented papers in many Islamic conferences.<\/p>","promote":0,"status":1,"created_at":"2014-01-16T09:00:00.000000Z","updated_at":"2014-01-16T09:00:00.000000Z","language_id":1,"parent_id":null,"pivot":{"book_id":875,"author_id":112},"i18ns":[],"image_asset":"http:\/\/www.islamland.com\/uploads\/users\/non-profile.jpg","get_name":"Jafar Sheikh Idrees"}],"image_asset":"http:\/\/www.islamland.com\/uploads\/books\/\u062f\u0639\u0627\u0626\u0645 \u0627\u0644\u0627\u064a\u0645\u0627\u0646.jpg","pdf_asset":"http:\/\/www.islamland.com\/","word_asset":"http:\/\/www.islamland.com\/","author_id":"","author_name":"Jafar Sheikh Idrees","book_title":"Pillars of Faith","category_slug":"Doctrine-and-Sects","category_name":"Doctrine & Sects"},{"title":"The Fast","slug":"the-fast-1469825604","image":"\/uploads\/books\/fast_eng.jpg","read_counter":7433,"is_volume":0,"created_at":"2016-07-29T08:00:00.000000Z","category_id":12,"volume_id":null,"id":18218,"volume_count":null,"volume_title":null,"category":{"id":12,"title":"For New Muslim","created_at":"2017-08-17T19:18:15.000000Z","updated_at":"2018-02-12T22:24:35.000000Z","slug":"For-New-Muslim","i18ns":[],"get_title":"For New Muslim"},"authors":[{"id":112,"name":"Jafar Sheikh Idrees","slug":"jafar_sheikh_idrees","image":"\/uploads\/users\/non-profile.jpg","role":"Author","about":"

Dr Jaafar Sheikh Idris<\/strong><\/span>

He authored many articles and research papers. He visited many countries around the world where he lectured in Arabic and English.

Dr. Jaafar Sheikh Idris was born on 15th June 1931 in Port Sudan, Sudan. He grew up in the city of Port Sudan where he completed his elementary and secondary school. In addition to the modern school system, he studied Quran in traditional Quranic schools. He also studied Fiqh, Hadith and Arabic Language under traditional teachers in the city and studied Aqeedah with \"Ansar al-Sunnah\" group.

After that he joined University of Khartoum where he completed his education and traveled to London for postgraduate studies.

He obtained his Ph D (Philosophy), from the University of Khartoum\/University of London, in 1970. His Ph.D. thesis topic was \"The Concept of the Causality in Islam\".

His Professional Teaching and Experience include:

    Consultant for various Islamic Organizations around the world.
    Chairman of the founding council of the American Open University.
    Professor of Islamic Studies and Director of the Research Center of The Institute of Islamic and Arabic Sciences, USA
    Professor of Islamic Studies, Departments of Aqeedah, Da'wah and Information, Imam Muhammad Ibn Saud Islamic University, Saudi Arabia.
    Taught graduate courses of Aqeedah (Islamic Creed), Theology and Contemporary Ideologies.
    Associate Professor, Islamic Studies, Dept. of Islamic Culture, Riyadh University.
    Lecturer, Department of Philosophy, University of Khartoum.

He has lectured at many universities, academic institutes and Islamic centers in many parts of the Islamic and Western worlds. He has also participated with research at many different conferences around the world.

There are many published and unpublished articles, papers and pamphlets, in Arabic and English, of Dr. Jaafar Idris.

Some of the published works in English ones are:

\"Islamic Social Science\"
\"The Islamic Way of Developing Nations\"
\"Human Nature and Human Values\"
\"The Islamization of the Sciences: Its Philosophy and Methodology\"
\"Is Man the Vicegerent of God ?\"
\"The Pillars of Faith\"
\"The Process of Islamization\"
\"The Attributes of God, an Islamic point of view\"

He has also contributed many articles in different magazines as well as presented papers in many Islamic conferences.<\/p>","promote":0,"status":1,"created_at":"2014-01-16T09:00:00.000000Z","updated_at":"2014-01-16T09:00:00.000000Z","language_id":1,"parent_id":null,"pivot":{"book_id":18218,"author_id":112},"i18ns":[],"image_asset":"http:\/\/www.islamland.com\/uploads\/users\/non-profile.jpg","get_name":"Jafar Sheikh Idrees"}],"image_asset":"http:\/\/www.islamland.com\/uploads\/books\/fast_eng.jpg","pdf_asset":"http:\/\/www.islamland.com\/","word_asset":"http:\/\/www.islamland.com\/","author_id":"","author_name":"Jafar Sheikh Idrees","book_title":"The Fast","category_slug":"For-New-Muslim","category_name":"For New Muslim"},{"title":"\u0421\u043e\u0432\u0440\u0435\u043c\u0435\u043d\u043d\u0430\u044f \u0444\u0438\u0437\u0438\u043a\u0430 \u0438 \u0421\u0443\u0449\u0435\u0441\u0442\u0432\u043e\u0432\u0430\u043d\u0438\u0435 \u0411\u043e\u0433\u0430","slug":"\u0421\u043e\u0432\u0440\u0435\u043c\u0435\u043d\u043d\u0430\u044f-\u0444\u0438\u0437\u0438\u043a\u0430-\u0438-\u0421\u0443\u0449\u0435\u0441\u0442\u0432\u043e\u0432\u0430\u043d\u0438\u0435-\u0411\u043e\u0433\u0430-1432798930","image":"\/uploads\/books\/545fcc2b-f9ac-41d7-88e9-33c4b8adb1fd-Contemporary Physicists and God s Existence.jpg","read_counter":10543,"is_volume":0,"created_at":"2014-11-09T09:00:00.000000Z","category_id":9,"volume_id":null,"id":12211,"volume_count":null,"volume_title":null,"category":{"id":9,"title":"The Existence of God","created_at":"2017-08-17T19:18:15.000000Z","updated_at":"2018-02-12T22:25:31.000000Z","slug":"The-Existence-of-God","i18ns":[],"get_title":"The Existence of God"},"authors":[{"id":112,"name":"Jafar Sheikh Idrees","slug":"jafar_sheikh_idrees","image":"\/uploads\/users\/non-profile.jpg","role":"Author","about":"

Dr Jaafar Sheikh Idris<\/strong><\/span>

He authored many articles and research papers. He visited many countries around the world where he lectured in Arabic and English.

Dr. Jaafar Sheikh Idris was born on 15th June 1931 in Port Sudan, Sudan. He grew up in the city of Port Sudan where he completed his elementary and secondary school. In addition to the modern school system, he studied Quran in traditional Quranic schools. He also studied Fiqh, Hadith and Arabic Language under traditional teachers in the city and studied Aqeedah with \"Ansar al-Sunnah\" group.

After that he joined University of Khartoum where he completed his education and traveled to London for postgraduate studies.

He obtained his Ph D (Philosophy), from the University of Khartoum\/University of London, in 1970. His Ph.D. thesis topic was \"The Concept of the Causality in Islam\".

His Professional Teaching and Experience include:

    Consultant for various Islamic Organizations around the world.
    Chairman of the founding council of the American Open University.
    Professor of Islamic Studies and Director of the Research Center of The Institute of Islamic and Arabic Sciences, USA
    Professor of Islamic Studies, Departments of Aqeedah, Da'wah and Information, Imam Muhammad Ibn Saud Islamic University, Saudi Arabia.
    Taught graduate courses of Aqeedah (Islamic Creed), Theology and Contemporary Ideologies.
    Associate Professor, Islamic Studies, Dept. of Islamic Culture, Riyadh University.
    Lecturer, Department of Philosophy, University of Khartoum.

He has lectured at many universities, academic institutes and Islamic centers in many parts of the Islamic and Western worlds. He has also participated with research at many different conferences around the world.

There are many published and unpublished articles, papers and pamphlets, in Arabic and English, of Dr. Jaafar Idris.

Some of the published works in English ones are:

\"Islamic Social Science\"
\"The Islamic Way of Developing Nations\"
\"Human Nature and Human Values\"
\"The Islamization of the Sciences: Its Philosophy and Methodology\"
\"Is Man the Vicegerent of God ?\"
\"The Pillars of Faith\"
\"The Process of Islamization\"
\"The Attributes of God, an Islamic point of view\"

He has also contributed many articles in different magazines as well as presented papers in many Islamic conferences.<\/p>","promote":0,"status":1,"created_at":"2014-01-16T09:00:00.000000Z","updated_at":"2014-01-16T09:00:00.000000Z","language_id":1,"parent_id":null,"pivot":{"book_id":12211,"author_id":112},"i18ns":[],"image_asset":"http:\/\/www.islamland.com\/uploads\/users\/non-profile.jpg","get_name":"Jafar Sheikh Idrees"}],"image_asset":"http:\/\/www.islamland.com\/uploads\/books\/545fcc2b-f9ac-41d7-88e9-33c4b8adb1fd-Contemporary Physicists and God s Existence.jpg","pdf_asset":"http:\/\/www.islamland.com\/","word_asset":"http:\/\/www.islamland.com\/","author_id":"","author_name":"Jafar Sheikh Idrees","book_title":"\u0421\u043e\u0432\u0440\u0435\u043c\u0435\u043d\u043d\u0430\u044f \u0444\u0438\u0437\u0438\u043a\u0430 \u0438 \u0421\u0443\u0449\u0435\u0441\u0442\u0432\u043e\u0432\u0430\u043d\u0438\u0435 \u0411\u043e\u0433\u0430","category_slug":"The-Existence-of-God","category_name":"The Existence of God"},{"title":"\u0421\u043e\u0432\u0440\u0435\u043c\u0435\u043d\u043d\u044b\u0435 \u0444\u0438\u0437\u0438\u043a\u0438 \u0438 \u0411\u043e\u0436\u044c\u0435 \u0441\u0443\u0449\u0435\u0441\u0442\u0432\u043e\u0432\u0430\u043d\u0438\u0435","slug":"\u0421\u043e\u0432\u0440\u0435\u043c\u0435\u043d\u043d\u044b\u0435-\u0444\u0438\u0437\u0438\u043a\u0438-\u0438-\u0411\u043e\u0436\u044c\u0435-\u0441\u0443\u0449\u0435\u0441\u0442\u0432\u043e\u0432\u0430\u043d\u0438\u0435-1432798933","image":"\/uploads\/books\/ru_Contemporary_physicists_and_gods_existence.JPG","read_counter":10231,"is_volume":0,"created_at":"2015-01-26T09:00:00.000000Z","category_id":1,"volume_id":null,"id":13300,"volume_count":null,"volume_title":null,"category":{"id":1,"title":"Introducing Islam","created_at":"2017-08-17T19:18:15.000000Z","updated_at":"2018-02-12T22:06:51.000000Z","slug":"Introducing-islam","i18ns":[],"get_title":"Introducing Islam"},"authors":[{"id":112,"name":"Jafar Sheikh Idrees","slug":"jafar_sheikh_idrees","image":"\/uploads\/users\/non-profile.jpg","role":"Author","about":"

Dr Jaafar Sheikh Idris<\/strong><\/span>

He authored many articles and research papers. He visited many countries around the world where he lectured in Arabic and English.

Dr. Jaafar Sheikh Idris was born on 15th June 1931 in Port Sudan, Sudan. He grew up in the city of Port Sudan where he completed his elementary and secondary school. In addition to the modern school system, he studied Quran in traditional Quranic schools. He also studied Fiqh, Hadith and Arabic Language under traditional teachers in the city and studied Aqeedah with \"Ansar al-Sunnah\" group.

After that he joined University of Khartoum where he completed his education and traveled to London for postgraduate studies.

He obtained his Ph D (Philosophy), from the University of Khartoum\/University of London, in 1970. His Ph.D. thesis topic was \"The Concept of the Causality in Islam\".

His Professional Teaching and Experience include:

    Consultant for various Islamic Organizations around the world.
    Chairman of the founding council of the American Open University.
    Professor of Islamic Studies and Director of the Research Center of The Institute of Islamic and Arabic Sciences, USA
    Professor of Islamic Studies, Departments of Aqeedah, Da'wah and Information, Imam Muhammad Ibn Saud Islamic University, Saudi Arabia.
    Taught graduate courses of Aqeedah (Islamic Creed), Theology and Contemporary Ideologies.
    Associate Professor, Islamic Studies, Dept. of Islamic Culture, Riyadh University.
    Lecturer, Department of Philosophy, University of Khartoum.

He has lectured at many universities, academic institutes and Islamic centers in many parts of the Islamic and Western worlds. He has also participated with research at many different conferences around the world.

There are many published and unpublished articles, papers and pamphlets, in Arabic and English, of Dr. Jaafar Idris.

Some of the published works in English ones are:

\"Islamic Social Science\"
\"The Islamic Way of Developing Nations\"
\"Human Nature and Human Values\"
\"The Islamization of the Sciences: Its Philosophy and Methodology\"
\"Is Man the Vicegerent of God ?\"
\"The Pillars of Faith\"
\"The Process of Islamization\"
\"The Attributes of God, an Islamic point of view\"

He has also contributed many articles in different magazines as well as presented papers in many Islamic conferences.<\/p>","promote":0,"status":1,"created_at":"2014-01-16T09:00:00.000000Z","updated_at":"2014-01-16T09:00:00.000000Z","language_id":1,"parent_id":null,"pivot":{"book_id":13300,"author_id":112},"i18ns":[],"image_asset":"http:\/\/www.islamland.com\/uploads\/users\/non-profile.jpg","get_name":"Jafar Sheikh Idrees"}],"image_asset":"http:\/\/www.islamland.com\/uploads\/books\/ru_Contemporary_physicists_and_gods_existence.JPG","pdf_asset":"http:\/\/www.islamland.com\/","word_asset":"http:\/\/www.islamland.com\/","author_id":"","author_name":"Jafar Sheikh Idrees","book_title":"\u0421\u043e\u0432\u0440\u0435\u043c\u0435\u043d\u043d\u044b\u0435 \u0444\u0438\u0437\u0438\u043a\u0438 \u0438 \u0411\u043e\u0436\u044c\u0435 \u0441\u0443\u0449\u0435\u0441\u0442\u0432\u043e\u0432\u0430\u043d\u0438\u0435","category_slug":"Introducing-islam","category_name":"Introducing Islam"},{"title":"\u0421\u0443\u0447\u0430\u0441\u043d\u0456 \u0444\u0456\u0437\u0438\u043a\u0438 \u0456 \u0411\u043e\u0436\u0435 \u0456\u0441\u043d\u0443\u0432\u0430\u043d\u043d\u044f","slug":"\u0421\u0443\u0447\u0430\u0441\u043di-\u0444i\u0437\u0438\u043a\u0438-i-\u0411\u043e\u0436\u0435-i\u0441\u043d\u0443\u0432\u0430\u043d\u043d\u044f-1432798933","image":"\/uploads\/books\/\u0421\u0443\u0447\u0430\u0441\u043d\u0456 \u0444\u0456\u0437\u0438\u043a\u0438 \u0456 \u0411\u043e\u0436\u0435 \u0456\u0441\u043d\u0443\u0432\u0430\u043d\u043d\u044f.JPG","read_counter":11070,"is_volume":0,"created_at":"2015-01-25T09:00:00.000000Z","category_id":9,"volume_id":null,"id":13287,"volume_count":null,"volume_title":null,"category":{"id":9,"title":"The Existence of God","created_at":"2017-08-17T19:18:15.000000Z","updated_at":"2018-02-12T22:25:31.000000Z","slug":"The-Existence-of-God","i18ns":[],"get_title":"The Existence of God"},"authors":[{"id":112,"name":"Jafar Sheikh Idrees","slug":"jafar_sheikh_idrees","image":"\/uploads\/users\/non-profile.jpg","role":"Author","about":"

Dr Jaafar Sheikh Idris<\/strong><\/span>

He authored many articles and research papers. He visited many countries around the world where he lectured in Arabic and English.

Dr. Jaafar Sheikh Idris was born on 15th June 1931 in Port Sudan, Sudan. He grew up in the city of Port Sudan where he completed his elementary and secondary school. In addition to the modern school system, he studied Quran in traditional Quranic schools. He also studied Fiqh, Hadith and Arabic Language under traditional teachers in the city and studied Aqeedah with \"Ansar al-Sunnah\" group.

After that he joined University of Khartoum where he completed his education and traveled to London for postgraduate studies.

He obtained his Ph D (Philosophy), from the University of Khartoum\/University of London, in 1970. His Ph.D. thesis topic was \"The Concept of the Causality in Islam\".

His Professional Teaching and Experience include:

    Consultant for various Islamic Organizations around the world.
    Chairman of the founding council of the American Open University.
    Professor of Islamic Studies and Director of the Research Center of The Institute of Islamic and Arabic Sciences, USA
    Professor of Islamic Studies, Departments of Aqeedah, Da'wah and Information, Imam Muhammad Ibn Saud Islamic University, Saudi Arabia.
    Taught graduate courses of Aqeedah (Islamic Creed), Theology and Contemporary Ideologies.
    Associate Professor, Islamic Studies, Dept. of Islamic Culture, Riyadh University.
    Lecturer, Department of Philosophy, University of Khartoum.

He has lectured at many universities, academic institutes and Islamic centers in many parts of the Islamic and Western worlds. He has also participated with research at many different conferences around the world.

There are many published and unpublished articles, papers and pamphlets, in Arabic and English, of Dr. Jaafar Idris.

Some of the published works in English ones are:

\"Islamic Social Science\"
\"The Islamic Way of Developing Nations\"
\"Human Nature and Human Values\"
\"The Islamization of the Sciences: Its Philosophy and Methodology\"
\"Is Man the Vicegerent of God ?\"
\"The Pillars of Faith\"
\"The Process of Islamization\"
\"The Attributes of God, an Islamic point of view\"

He has also contributed many articles in different magazines as well as presented papers in many Islamic conferences.<\/p>","promote":0,"status":1,"created_at":"2014-01-16T09:00:00.000000Z","updated_at":"2014-01-16T09:00:00.000000Z","language_id":1,"parent_id":null,"pivot":{"book_id":13287,"author_id":112},"i18ns":[],"image_asset":"http:\/\/www.islamland.com\/uploads\/users\/non-profile.jpg","get_name":"Jafar Sheikh Idrees"}],"image_asset":"http:\/\/www.islamland.com\/uploads\/books\/\u0421\u0443\u0447\u0430\u0441\u043d\u0456 \u0444\u0456\u0437\u0438\u043a\u0438 \u0456 \u0411\u043e\u0436\u0435 \u0456\u0441\u043d\u0443\u0432\u0430\u043d\u043d\u044f.JPG","pdf_asset":"http:\/\/www.islamland.com\/","word_asset":"http:\/\/www.islamland.com\/","author_id":"","author_name":"Jafar Sheikh Idrees","book_title":"\u0421\u0443\u0447\u0430\u0441\u043d\u0456 \u0444\u0456\u0437\u0438\u043a\u0438 \u0456 \u0411\u043e\u0436\u0435 \u0456\u0441\u043d\u0443\u0432\u0430\u043d\u043d\u044f","category_slug":"The-Existence-of-God","category_name":"The Existence of God"},{"title":"Zeitgen\u00f6ssische Physiker und die Existenz Gottes","slug":"zeitgenoessische-physiker-und-die-existenz-gottes-1432798904","image":"\/uploads\/books\/53b15e00-76b8-4a9e-bb9d-7a4eb8adb1fd-Contemporary Physicists and God s Existence.jpg","read_counter":10264,"is_volume":0,"created_at":"2014-02-27T09:00:00.000000Z","category_id":9,"volume_id":null,"id":3080,"volume_count":null,"volume_title":null,"category":{"id":9,"title":"The Existence of God","created_at":"2017-08-17T19:18:15.000000Z","updated_at":"2018-02-12T22:25:31.000000Z","slug":"The-Existence-of-God","i18ns":[],"get_title":"The Existence of God"},"authors":[{"id":112,"name":"Jafar Sheikh Idrees","slug":"jafar_sheikh_idrees","image":"\/uploads\/users\/non-profile.jpg","role":"Author","about":"

Dr Jaafar Sheikh Idris<\/strong><\/span>

He authored many articles and research papers. He visited many countries around the world where he lectured in Arabic and English.

Dr. Jaafar Sheikh Idris was born on 15th June 1931 in Port Sudan, Sudan. He grew up in the city of Port Sudan where he completed his elementary and secondary school. In addition to the modern school system, he studied Quran in traditional Quranic schools. He also studied Fiqh, Hadith and Arabic Language under traditional teachers in the city and studied Aqeedah with \"Ansar al-Sunnah\" group.

After that he joined University of Khartoum where he completed his education and traveled to London for postgraduate studies.

He obtained his Ph D (Philosophy), from the University of Khartoum\/University of London, in 1970. His Ph.D. thesis topic was \"The Concept of the Causality in Islam\".

His Professional Teaching and Experience include:

    Consultant for various Islamic Organizations around the world.
    Chairman of the founding council of the American Open University.
    Professor of Islamic Studies and Director of the Research Center of The Institute of Islamic and Arabic Sciences, USA
    Professor of Islamic Studies, Departments of Aqeedah, Da'wah and Information, Imam Muhammad Ibn Saud Islamic University, Saudi Arabia.
    Taught graduate courses of Aqeedah (Islamic Creed), Theology and Contemporary Ideologies.
    Associate Professor, Islamic Studies, Dept. of Islamic Culture, Riyadh University.
    Lecturer, Department of Philosophy, University of Khartoum.

He has lectured at many universities, academic institutes and Islamic centers in many parts of the Islamic and Western worlds. He has also participated with research at many different conferences around the world.

There are many published and unpublished articles, papers and pamphlets, in Arabic and English, of Dr. Jaafar Idris.

Some of the published works in English ones are:

\"Islamic Social Science\"
\"The Islamic Way of Developing Nations\"
\"Human Nature and Human Values\"
\"The Islamization of the Sciences: Its Philosophy and Methodology\"
\"Is Man the Vicegerent of God ?\"
\"The Pillars of Faith\"
\"The Process of Islamization\"
\"The Attributes of God, an Islamic point of view\"

He has also contributed many articles in different magazines as well as presented papers in many Islamic conferences.<\/p>","promote":0,"status":1,"created_at":"2014-01-16T09:00:00.000000Z","updated_at":"2014-01-16T09:00:00.000000Z","language_id":1,"parent_id":null,"pivot":{"book_id":3080,"author_id":112},"i18ns":[],"image_asset":"http:\/\/www.islamland.com\/uploads\/users\/non-profile.jpg","get_name":"Jafar Sheikh Idrees"}],"image_asset":"http:\/\/www.islamland.com\/uploads\/books\/53b15e00-76b8-4a9e-bb9d-7a4eb8adb1fd-Contemporary Physicists and God s Existence.jpg","pdf_asset":"http:\/\/www.islamland.com\/","word_asset":"http:\/\/www.islamland.com\/","author_id":"","author_name":"Jafar Sheikh Idrees","book_title":"Zeitgen\u00f6ssische Physiker und die Existenz Gottes","category_slug":"The-Existence-of-God","category_name":"The Existence of God"},{"title":"Fizicienii contemporani \u015fi existen\u0163a lui Dumnezeu","slug":"fizicienii-contemporani-si-existenta-lui-dumnezeu-1432798933","image":"\/uploads\/books\/ro_Fizicienii_contemporani_si_existenta_lui_Dumnezeu.JPG","read_counter":12098,"is_volume":0,"created_at":"2015-01-25T00:09:40.000000Z","category_id":9,"volume_id":null,"id":13270,"volume_count":null,"volume_title":null,"category":{"id":9,"title":"The Existence of God","created_at":"2017-08-17T19:18:15.000000Z","updated_at":"2018-02-12T22:25:31.000000Z","slug":"The-Existence-of-God","i18ns":[],"get_title":"The Existence of God"},"authors":[{"id":112,"name":"Jafar Sheikh Idrees","slug":"jafar_sheikh_idrees","image":"\/uploads\/users\/non-profile.jpg","role":"Author","about":"

Dr Jaafar Sheikh Idris<\/strong><\/span>

He authored many articles and research papers. He visited many countries around the world where he lectured in Arabic and English.

Dr. Jaafar Sheikh Idris was born on 15th June 1931 in Port Sudan, Sudan. He grew up in the city of Port Sudan where he completed his elementary and secondary school. In addition to the modern school system, he studied Quran in traditional Quranic schools. He also studied Fiqh, Hadith and Arabic Language under traditional teachers in the city and studied Aqeedah with \"Ansar al-Sunnah\" group.

After that he joined University of Khartoum where he completed his education and traveled to London for postgraduate studies.

He obtained his Ph D (Philosophy), from the University of Khartoum\/University of London, in 1970. His Ph.D. thesis topic was \"The Concept of the Causality in Islam\".

His Professional Teaching and Experience include:

    Consultant for various Islamic Organizations around the world.
    Chairman of the founding council of the American Open University.
    Professor of Islamic Studies and Director of the Research Center of The Institute of Islamic and Arabic Sciences, USA
    Professor of Islamic Studies, Departments of Aqeedah, Da'wah and Information, Imam Muhammad Ibn Saud Islamic University, Saudi Arabia.
    Taught graduate courses of Aqeedah (Islamic Creed), Theology and Contemporary Ideologies.
    Associate Professor, Islamic Studies, Dept. of Islamic Culture, Riyadh University.
    Lecturer, Department of Philosophy, University of Khartoum.

He has lectured at many universities, academic institutes and Islamic centers in many parts of the Islamic and Western worlds. He has also participated with research at many different conferences around the world.

There are many published and unpublished articles, papers and pamphlets, in Arabic and English, of Dr. Jaafar Idris.

Some of the published works in English ones are:

\"Islamic Social Science\"
\"The Islamic Way of Developing Nations\"
\"Human Nature and Human Values\"
\"The Islamization of the Sciences: Its Philosophy and Methodology\"
\"Is Man the Vicegerent of God ?\"
\"The Pillars of Faith\"
\"The Process of Islamization\"
\"The Attributes of God, an Islamic point of view\"

He has also contributed many articles in different magazines as well as presented papers in many Islamic conferences.<\/p>","promote":0,"status":1,"created_at":"2014-01-16T09:00:00.000000Z","updated_at":"2014-01-16T09:00:00.000000Z","language_id":1,"parent_id":null,"pivot":{"book_id":13270,"author_id":112},"i18ns":[],"image_asset":"http:\/\/www.islamland.com\/uploads\/users\/non-profile.jpg","get_name":"Jafar Sheikh Idrees"}],"image_asset":"http:\/\/www.islamland.com\/uploads\/books\/ro_Fizicienii_contemporani_si_existenta_lui_Dumnezeu.JPG","pdf_asset":"http:\/\/www.islamland.com\/","word_asset":"http:\/\/www.islamland.com\/","author_id":"","author_name":"Jafar Sheikh Idrees","book_title":"Fizicienii contemporani \u015fi existen\u0163a lui Dumnezeu","category_slug":"The-Existence-of-God","category_name":"The Existence of God"},{"title":"Le je\u00fbne (r\u00e9sum\u00e9 pour d\u00e9butant)","slug":"le-jeune-resume-pour-debutant-1432798905","image":"\/uploads\/books\/Le je\u00fbne (r\u00e9sum\u00e9 pour d\u00e9butant).png","read_counter":77331,"is_volume":0,"created_at":"2014-03-06T09:00:00.000000Z","category_id":12,"volume_id":0,"id":3510,"volume_count":null,"volume_title":null,"category":{"id":12,"title":"For New Muslim","created_at":"2017-08-17T19:18:15.000000Z","updated_at":"2018-02-12T22:24:35.000000Z","slug":"For-New-Muslim","i18ns":[],"get_title":"For New Muslim"},"authors":[{"id":112,"name":"Jafar Sheikh Idrees","slug":"jafar_sheikh_idrees","image":"\/uploads\/users\/non-profile.jpg","role":"Author","about":"

Dr Jaafar Sheikh Idris<\/strong><\/span>

He authored many articles and research papers. He visited many countries around the world where he lectured in Arabic and English.

Dr. Jaafar Sheikh Idris was born on 15th June 1931 in Port Sudan, Sudan. He grew up in the city of Port Sudan where he completed his elementary and secondary school. In addition to the modern school system, he studied Quran in traditional Quranic schools. He also studied Fiqh, Hadith and Arabic Language under traditional teachers in the city and studied Aqeedah with \"Ansar al-Sunnah\" group.

After that he joined University of Khartoum where he completed his education and traveled to London for postgraduate studies.

He obtained his Ph D (Philosophy), from the University of Khartoum\/University of London, in 1970. His Ph.D. thesis topic was \"The Concept of the Causality in Islam\".

His Professional Teaching and Experience include:

    Consultant for various Islamic Organizations around the world.
    Chairman of the founding council of the American Open University.
    Professor of Islamic Studies and Director of the Research Center of The Institute of Islamic and Arabic Sciences, USA
    Professor of Islamic Studies, Departments of Aqeedah, Da'wah and Information, Imam Muhammad Ibn Saud Islamic University, Saudi Arabia.
    Taught graduate courses of Aqeedah (Islamic Creed), Theology and Contemporary Ideologies.
    Associate Professor, Islamic Studies, Dept. of Islamic Culture, Riyadh University.
    Lecturer, Department of Philosophy, University of Khartoum.

He has lectured at many universities, academic institutes and Islamic centers in many parts of the Islamic and Western worlds. He has also participated with research at many different conferences around the world.

There are many published and unpublished articles, papers and pamphlets, in Arabic and English, of Dr. Jaafar Idris.

Some of the published works in English ones are:

\"Islamic Social Science\"
\"The Islamic Way of Developing Nations\"
\"Human Nature and Human Values\"
\"The Islamization of the Sciences: Its Philosophy and Methodology\"
\"Is Man the Vicegerent of God ?\"
\"The Pillars of Faith\"
\"The Process of Islamization\"
\"The Attributes of God, an Islamic point of view\"

He has also contributed many articles in different magazines as well as presented papers in many Islamic conferences.<\/p>","promote":0,"status":1,"created_at":"2014-01-16T09:00:00.000000Z","updated_at":"2014-01-16T09:00:00.000000Z","language_id":1,"parent_id":null,"pivot":{"book_id":3510,"author_id":112},"i18ns":[],"image_asset":"http:\/\/www.islamland.com\/uploads\/users\/non-profile.jpg","get_name":"Jafar Sheikh Idrees"}],"image_asset":"http:\/\/www.islamland.com\/uploads\/books\/Le je\u00fbne (r\u00e9sum\u00e9 pour d\u00e9butant).png","pdf_asset":"http:\/\/www.islamland.com\/","word_asset":"http:\/\/www.islamland.com\/","author_id":"","author_name":"Jafar Sheikh Idrees","book_title":"Le je\u00fbne (r\u00e9sum\u00e9 pour d\u00e9butant)","category_slug":"For-New-Muslim","category_name":"For New Muslim"},{"title":"Les physiciens contemporains et l\u2019existence de Dieu ","slug":"les-physiciens-contemporains-et-l-existence-de-dieu-1432798930","image":"\/uploads\/books\/545fcb51-9758-4de6-a136-30e7b8adb1fd-Contemporary Physicists and God s Existence.jpg","read_counter":13167,"is_volume":0,"created_at":"2014-11-09T09:00:00.000000Z","category_id":9,"volume_id":null,"id":12210,"volume_count":null,"volume_title":null,"category":{"id":9,"title":"The Existence of God","created_at":"2017-08-17T19:18:15.000000Z","updated_at":"2018-02-12T22:25:31.000000Z","slug":"The-Existence-of-God","i18ns":[],"get_title":"The Existence of God"},"authors":[{"id":112,"name":"Jafar Sheikh Idrees","slug":"jafar_sheikh_idrees","image":"\/uploads\/users\/non-profile.jpg","role":"Author","about":"

Dr Jaafar Sheikh Idris<\/strong><\/span>

He authored many articles and research papers. He visited many countries around the world where he lectured in Arabic and English.

Dr. Jaafar Sheikh Idris was born on 15th June 1931 in Port Sudan, Sudan. He grew up in the city of Port Sudan where he completed his elementary and secondary school. In addition to the modern school system, he studied Quran in traditional Quranic schools. He also studied Fiqh, Hadith and Arabic Language under traditional teachers in the city and studied Aqeedah with \"Ansar al-Sunnah\" group.

After that he joined University of Khartoum where he completed his education and traveled to London for postgraduate studies.

He obtained his Ph D (Philosophy), from the University of Khartoum\/University of London, in 1970. His Ph.D. thesis topic was \"The Concept of the Causality in Islam\".

His Professional Teaching and Experience include:

    Consultant for various Islamic Organizations around the world.
    Chairman of the founding council of the American Open University.
    Professor of Islamic Studies and Director of the Research Center of The Institute of Islamic and Arabic Sciences, USA
    Professor of Islamic Studies, Departments of Aqeedah, Da'wah and Information, Imam Muhammad Ibn Saud Islamic University, Saudi Arabia.
    Taught graduate courses of Aqeedah (Islamic Creed), Theology and Contemporary Ideologies.
    Associate Professor, Islamic Studies, Dept. of Islamic Culture, Riyadh University.
    Lecturer, Department of Philosophy, University of Khartoum.

He has lectured at many universities, academic institutes and Islamic centers in many parts of the Islamic and Western worlds. He has also participated with research at many different conferences around the world.

There are many published and unpublished articles, papers and pamphlets, in Arabic and English, of Dr. Jaafar Idris.

Some of the published works in English ones are:

\"Islamic Social Science\"
\"The Islamic Way of Developing Nations\"
\"Human Nature and Human Values\"
\"The Islamization of the Sciences: Its Philosophy and Methodology\"
\"Is Man the Vicegerent of God ?\"
\"The Pillars of Faith\"
\"The Process of Islamization\"
\"The Attributes of God, an Islamic point of view\"

He has also contributed many articles in different magazines as well as presented papers in many Islamic conferences.<\/p>","promote":0,"status":1,"created_at":"2014-01-16T09:00:00.000000Z","updated_at":"2014-01-16T09:00:00.000000Z","language_id":1,"parent_id":null,"pivot":{"book_id":12210,"author_id":112},"i18ns":[],"image_asset":"http:\/\/www.islamland.com\/uploads\/users\/non-profile.jpg","get_name":"Jafar Sheikh Idrees"}],"image_asset":"http:\/\/www.islamland.com\/uploads\/books\/545fcb51-9758-4de6-a136-30e7b8adb1fd-Contemporary Physicists and God s Existence.jpg","pdf_asset":"http:\/\/www.islamland.com\/","word_asset":"http:\/\/www.islamland.com\/","author_id":"","author_name":"Jafar Sheikh Idrees","book_title":"Les physiciens contemporains et l\u2019existence de Dieu ","category_slug":"The-Existence-of-God","category_name":"The Existence of God"},{"title":"\u053a\u0531\u0544\u0531\u0546\u0531\u053f\u0531\u053f\u053b\u0551 \u0556\u053b\u0536\u053b\u053f\u0548\u054d\u0546\u0535\u0550\u0538 \u0587 \u0531\u054d\u054f\u053e\u0548 \u0533\u0548\u0545\u0548\u0552\u0539\u0545\u0548\u0552\u0546\u0538","slug":"\u053a\u0531\u0544\u0531\u0546\u0531\u053f\u0531\u053f\u053b\u0551-\u0556\u053b\u0536\u053b\u053f\u0548\u054d\u0546\u0535\u0550\u0538-\u0587-\u0531\u054d\u054f\u053e\u0548-\u0533\u0548\u0545\u0548\u0552\u0539\u0545\u0548\u0552\u0546\u0538-1432798933","image":"\/uploads\/books\/hy_elfesaeoon_elmoasoron.JPG","read_counter":11629,"is_volume":0,"created_at":"2015-01-25T09:00:00.000000Z","category_id":9,"volume_id":null,"id":13286,"volume_count":null,"volume_title":null,"category":{"id":9,"title":"The Existence of God","created_at":"2017-08-17T19:18:15.000000Z","updated_at":"2018-02-12T22:25:31.000000Z","slug":"The-Existence-of-God","i18ns":[],"get_title":"The Existence of God"},"authors":[{"id":112,"name":"Jafar Sheikh Idrees","slug":"jafar_sheikh_idrees","image":"\/uploads\/users\/non-profile.jpg","role":"Author","about":"

Dr Jaafar Sheikh Idris<\/strong><\/span>

He authored many articles and research papers. He visited many countries around the world where he lectured in Arabic and English.

Dr. Jaafar Sheikh Idris was born on 15th June 1931 in Port Sudan, Sudan. He grew up in the city of Port Sudan where he completed his elementary and secondary school. In addition to the modern school system, he studied Quran in traditional Quranic schools. He also studied Fiqh, Hadith and Arabic Language under traditional teachers in the city and studied Aqeedah with \"Ansar al-Sunnah\" group.

After that he joined University of Khartoum where he completed his education and traveled to London for postgraduate studies.

He obtained his Ph D (Philosophy), from the University of Khartoum\/University of London, in 1970. His Ph.D. thesis topic was \"The Concept of the Causality in Islam\".

His Professional Teaching and Experience include:

    Consultant for various Islamic Organizations around the world.
    Chairman of the founding council of the American Open University.
    Professor of Islamic Studies and Director of the Research Center of The Institute of Islamic and Arabic Sciences, USA
    Professor of Islamic Studies, Departments of Aqeedah, Da'wah and Information, Imam Muhammad Ibn Saud Islamic University, Saudi Arabia.
    Taught graduate courses of Aqeedah (Islamic Creed), Theology and Contemporary Ideologies.
    Associate Professor, Islamic Studies, Dept. of Islamic Culture, Riyadh University.
    Lecturer, Department of Philosophy, University of Khartoum.

He has lectured at many universities, academic institutes and Islamic centers in many parts of the Islamic and Western worlds. He has also participated with research at many different conferences around the world.

There are many published and unpublished articles, papers and pamphlets, in Arabic and English, of Dr. Jaafar Idris.

Some of the published works in English ones are:

\"Islamic Social Science\"
\"The Islamic Way of Developing Nations\"
\"Human Nature and Human Values\"
\"The Islamization of the Sciences: Its Philosophy and Methodology\"
\"Is Man the Vicegerent of God ?\"
\"The Pillars of Faith\"
\"The Process of Islamization\"
\"The Attributes of God, an Islamic point of view\"

He has also contributed many articles in different magazines as well as presented papers in many Islamic conferences.<\/p>","promote":0,"status":1,"created_at":"2014-01-16T09:00:00.000000Z","updated_at":"2014-01-16T09:00:00.000000Z","language_id":1,"parent_id":null,"pivot":{"book_id":13286,"author_id":112},"i18ns":[],"image_asset":"http:\/\/www.islamland.com\/uploads\/users\/non-profile.jpg","get_name":"Jafar Sheikh Idrees"}],"image_asset":"http:\/\/www.islamland.com\/uploads\/books\/hy_elfesaeoon_elmoasoron.JPG","pdf_asset":"http:\/\/www.islamland.com\/","word_asset":"http:\/\/www.islamland.com\/","author_id":"","author_name":"Jafar Sheikh Idrees","book_title":"\u053a\u0531\u0544\u0531\u0546\u0531\u053f\u0531\u053f\u053b\u0551 \u0556\u053b\u0536\u053b\u053f\u0548\u054d\u0546\u0535\u0550\u0538 \u0587 \u0531\u054d\u054f\u053e\u0548 \u0533\u0548\u0545\u0548\u0552\u0539\u0545\u0548\u0552\u0546\u0538","category_slug":"The-Existence-of-God","category_name":"The Existence of God"},{"title":"F\u00edsicos contempor\u00e1neos y la existencia de Dios","slug":"fisicos-contemporaneos-y-la-existencia-de-dios-1432798898","image":"\/uploads\/books\/53b15de8-ea68-41ae-9d2a-79e5b8adb1fd-Contemporary Physicists and God s Existence.jpg","read_counter":11225,"is_volume":0,"created_at":"2014-01-16T09:00:00.000000Z","category_id":9,"volume_id":null,"id":646,"volume_count":null,"volume_title":null,"category":{"id":9,"title":"The Existence of God","created_at":"2017-08-17T19:18:15.000000Z","updated_at":"2018-02-12T22:25:31.000000Z","slug":"The-Existence-of-God","i18ns":[],"get_title":"The Existence of God"},"authors":[{"id":112,"name":"Jafar Sheikh Idrees","slug":"jafar_sheikh_idrees","image":"\/uploads\/users\/non-profile.jpg","role":"Author","about":"

Dr Jaafar Sheikh Idris<\/strong><\/span>

He authored many articles and research papers. He visited many countries around the world where he lectured in Arabic and English.

Dr. Jaafar Sheikh Idris was born on 15th June 1931 in Port Sudan, Sudan. He grew up in the city of Port Sudan where he completed his elementary and secondary school. In addition to the modern school system, he studied Quran in traditional Quranic schools. He also studied Fiqh, Hadith and Arabic Language under traditional teachers in the city and studied Aqeedah with \"Ansar al-Sunnah\" group.

After that he joined University of Khartoum where he completed his education and traveled to London for postgraduate studies.

He obtained his Ph D (Philosophy), from the University of Khartoum\/University of London, in 1970. His Ph.D. thesis topic was \"The Concept of the Causality in Islam\".

His Professional Teaching and Experience include:

    Consultant for various Islamic Organizations around the world.
    Chairman of the founding council of the American Open University.
    Professor of Islamic Studies and Director of the Research Center of The Institute of Islamic and Arabic Sciences, USA
    Professor of Islamic Studies, Departments of Aqeedah, Da'wah and Information, Imam Muhammad Ibn Saud Islamic University, Saudi Arabia.
    Taught graduate courses of Aqeedah (Islamic Creed), Theology and Contemporary Ideologies.
    Associate Professor, Islamic Studies, Dept. of Islamic Culture, Riyadh University.
    Lecturer, Department of Philosophy, University of Khartoum.

He has lectured at many universities, academic institutes and Islamic centers in many parts of the Islamic and Western worlds. He has also participated with research at many different conferences around the world.

There are many published and unpublished articles, papers and pamphlets, in Arabic and English, of Dr. Jaafar Idris.

Some of the published works in English ones are:

\"Islamic Social Science\"
\"The Islamic Way of Developing Nations\"
\"Human Nature and Human Values\"
\"The Islamization of the Sciences: Its Philosophy and Methodology\"
\"Is Man the Vicegerent of God ?\"
\"The Pillars of Faith\"
\"The Process of Islamization\"
\"The Attributes of God, an Islamic point of view\"

He has also contributed many articles in different magazines as well as presented papers in many Islamic conferences.<\/p>","promote":0,"status":1,"created_at":"2014-01-16T09:00:00.000000Z","updated_at":"2014-01-16T09:00:00.000000Z","language_id":1,"parent_id":null,"pivot":{"book_id":646,"author_id":112},"i18ns":[],"image_asset":"http:\/\/www.islamland.com\/uploads\/users\/non-profile.jpg","get_name":"Jafar Sheikh Idrees"}],"image_asset":"http:\/\/www.islamland.com\/uploads\/books\/53b15de8-ea68-41ae-9d2a-79e5b8adb1fd-Contemporary Physicists and God s Existence.jpg","pdf_asset":"http:\/\/www.islamland.com\/","word_asset":"http:\/\/www.islamland.com\/","author_id":"","author_name":"Jafar Sheikh Idrees","book_title":"F\u00edsicos contempor\u00e1neos y la existencia de Dios","category_slug":"The-Existence-of-God","category_name":"The Existence of God"},{"title":"F\u00edsicos Contempor\u00e2neos e a Exist\u00eancia de Deus","slug":"fisicos-contemporaneos-e-a-existencia-de-deus-1432798930","image":"\/uploads\/books\/545fce0d-78bc-4100-b766-35d4b8adb1fd-Contemporary Physicists and God s Existence.jpg","read_counter":10489,"is_volume":0,"created_at":"2014-11-09T09:00:00.000000Z","category_id":9,"volume_id":null,"id":12212,"volume_count":null,"volume_title":null,"category":{"id":9,"title":"The Existence of God","created_at":"2017-08-17T19:18:15.000000Z","updated_at":"2018-02-12T22:25:31.000000Z","slug":"The-Existence-of-God","i18ns":[],"get_title":"The Existence of God"},"authors":[{"id":112,"name":"Jafar Sheikh Idrees","slug":"jafar_sheikh_idrees","image":"\/uploads\/users\/non-profile.jpg","role":"Author","about":"

Dr Jaafar Sheikh Idris<\/strong><\/span>

He authored many articles and research papers. He visited many countries around the world where he lectured in Arabic and English.

Dr. Jaafar Sheikh Idris was born on 15th June 1931 in Port Sudan, Sudan. He grew up in the city of Port Sudan where he completed his elementary and secondary school. In addition to the modern school system, he studied Quran in traditional Quranic schools. He also studied Fiqh, Hadith and Arabic Language under traditional teachers in the city and studied Aqeedah with \"Ansar al-Sunnah\" group.

After that he joined University of Khartoum where he completed his education and traveled to London for postgraduate studies.

He obtained his Ph D (Philosophy), from the University of Khartoum\/University of London, in 1970. His Ph.D. thesis topic was \"The Concept of the Causality in Islam\".

His Professional Teaching and Experience include:

    Consultant for various Islamic Organizations around the world.
    Chairman of the founding council of the American Open University.
    Professor of Islamic Studies and Director of the Research Center of The Institute of Islamic and Arabic Sciences, USA
    Professor of Islamic Studies, Departments of Aqeedah, Da'wah and Information, Imam Muhammad Ibn Saud Islamic University, Saudi Arabia.
    Taught graduate courses of Aqeedah (Islamic Creed), Theology and Contemporary Ideologies.
    Associate Professor, Islamic Studies, Dept. of Islamic Culture, Riyadh University.
    Lecturer, Department of Philosophy, University of Khartoum.

He has lectured at many universities, academic institutes and Islamic centers in many parts of the Islamic and Western worlds. He has also participated with research at many different conferences around the world.

There are many published and unpublished articles, papers and pamphlets, in Arabic and English, of Dr. Jaafar Idris.

Some of the published works in English ones are:

\"Islamic Social Science\"
\"The Islamic Way of Developing Nations\"
\"Human Nature and Human Values\"
\"The Islamization of the Sciences: Its Philosophy and Methodology\"
\"Is Man the Vicegerent of God ?\"
\"The Pillars of Faith\"
\"The Process of Islamization\"
\"The Attributes of God, an Islamic point of view\"

He has also contributed many articles in different magazines as well as presented papers in many Islamic conferences.<\/p>","promote":0,"status":1,"created_at":"2014-01-16T09:00:00.000000Z","updated_at":"2014-01-16T09:00:00.000000Z","language_id":1,"parent_id":null,"pivot":{"book_id":12212,"author_id":112},"i18ns":[],"image_asset":"http:\/\/www.islamland.com\/uploads\/users\/non-profile.jpg","get_name":"Jafar Sheikh Idrees"}],"image_asset":"http:\/\/www.islamland.com\/uploads\/books\/545fce0d-78bc-4100-b766-35d4b8adb1fd-Contemporary Physicists and God s Existence.jpg","pdf_asset":"http:\/\/www.islamland.com\/","word_asset":"http:\/\/www.islamland.com\/","author_id":"","author_name":"Jafar Sheikh Idrees","book_title":"F\u00edsicos Contempor\u00e2neos e a Exist\u00eancia de Deus","category_slug":"The-Existence-of-God","category_name":"The Existence of God"},{"title":"\u4f0a\u65af\u862d\uff1a\u57fa\u672c\u7684\u771f\u7406","slug":"\u4f0a\u65af\u862d-\u57fa\u672c\u7684\u771f\u7406-1432798905","image":"\/uploads\/books\/\u0627\u0644\u0625\u0633\u0644\u0627\u0645 \u062f\u064a\u0646 \u0627\u0644\u062d\u0642.jpg","read_counter":98747,"is_volume":0,"created_at":"2014-03-04T09:00:00.000000Z","category_id":1,"volume_id":0,"id":3401,"volume_count":null,"volume_title":null,"category":{"id":1,"title":"Introducing Islam","created_at":"2017-08-17T19:18:15.000000Z","updated_at":"2018-02-12T22:06:51.000000Z","slug":"Introducing-islam","i18ns":[],"get_title":"Introducing Islam"},"authors":[{"id":112,"name":"Jafar Sheikh Idrees","slug":"jafar_sheikh_idrees","image":"\/uploads\/users\/non-profile.jpg","role":"Author","about":"

Dr Jaafar Sheikh Idris<\/strong><\/span>

He authored many articles and research papers. He visited many countries around the world where he lectured in Arabic and English.

Dr. Jaafar Sheikh Idris was born on 15th June 1931 in Port Sudan, Sudan. He grew up in the city of Port Sudan where he completed his elementary and secondary school. In addition to the modern school system, he studied Quran in traditional Quranic schools. He also studied Fiqh, Hadith and Arabic Language under traditional teachers in the city and studied Aqeedah with \"Ansar al-Sunnah\" group.

After that he joined University of Khartoum where he completed his education and traveled to London for postgraduate studies.

He obtained his Ph D (Philosophy), from the University of Khartoum\/University of London, in 1970. His Ph.D. thesis topic was \"The Concept of the Causality in Islam\".

His Professional Teaching and Experience include:

    Consultant for various Islamic Organizations around the world.
    Chairman of the founding council of the American Open University.
    Professor of Islamic Studies and Director of the Research Center of The Institute of Islamic and Arabic Sciences, USA
    Professor of Islamic Studies, Departments of Aqeedah, Da'wah and Information, Imam Muhammad Ibn Saud Islamic University, Saudi Arabia.
    Taught graduate courses of Aqeedah (Islamic Creed), Theology and Contemporary Ideologies.
    Associate Professor, Islamic Studies, Dept. of Islamic Culture, Riyadh University.
    Lecturer, Department of Philosophy, University of Khartoum.

He has lectured at many universities, academic institutes and Islamic centers in many parts of the Islamic and Western worlds. He has also participated with research at many different conferences around the world.

There are many published and unpublished articles, papers and pamphlets, in Arabic and English, of Dr. Jaafar Idris.

Some of the published works in English ones are:

\"Islamic Social Science\"
\"The Islamic Way of Developing Nations\"
\"Human Nature and Human Values\"
\"The Islamization of the Sciences: Its Philosophy and Methodology\"
\"Is Man the Vicegerent of God ?\"
\"The Pillars of Faith\"
\"The Process of Islamization\"
\"The Attributes of God, an Islamic point of view\"

He has also contributed many articles in different magazines as well as presented papers in many Islamic conferences.<\/p>","promote":0,"status":1,"created_at":"2014-01-16T09:00:00.000000Z","updated_at":"2014-01-16T09:00:00.000000Z","language_id":1,"parent_id":null,"pivot":{"book_id":3401,"author_id":112},"i18ns":[],"image_asset":"http:\/\/www.islamland.com\/uploads\/users\/non-profile.jpg","get_name":"Jafar Sheikh Idrees"}],"image_asset":"http:\/\/www.islamland.com\/uploads\/books\/\u0627\u0644\u0625\u0633\u0644\u0627\u0645 \u062f\u064a\u0646 \u0627\u0644\u062d\u0642.jpg","pdf_asset":"http:\/\/www.islamland.com\/","word_asset":"http:\/\/www.islamland.com\/","author_id":"","author_name":"Jafar Sheikh Idrees","book_title":"\u4f0a\u65af\u862d\uff1a\u57fa\u672c\u7684\u771f\u7406","category_slug":"Introducing-islam","category_name":"Introducing Islam"},{"title":"\u4f0a\u65af\u5170--\u57fa\u672c\u7684\u771f\u7406","slug":"\u4f0a\u65af\u5170-\u57fa\u672c\u7684\u771f\u7406-1432798934","image":"\/uploads\/books\/zh_elislam_deen_elfitra.JPG","read_counter":10639,"is_volume":0,"created_at":"2015-04-08T08:00:00.000000Z","category_id":1,"volume_id":null,"id":13770,"volume_count":null,"volume_title":null,"category":{"id":1,"title":"Introducing Islam","created_at":"2017-08-17T19:18:15.000000Z","updated_at":"2018-02-12T22:06:51.000000Z","slug":"Introducing-islam","i18ns":[],"get_title":"Introducing Islam"},"authors":[{"id":112,"name":"Jafar Sheikh Idrees","slug":"jafar_sheikh_idrees","image":"\/uploads\/users\/non-profile.jpg","role":"Author","about":"

Dr Jaafar Sheikh Idris<\/strong><\/span>

He authored many articles and research papers. He visited many countries around the world where he lectured in Arabic and English.

Dr. Jaafar Sheikh Idris was born on 15th June 1931 in Port Sudan, Sudan. He grew up in the city of Port Sudan where he completed his elementary and secondary school. In addition to the modern school system, he studied Quran in traditional Quranic schools. He also studied Fiqh, Hadith and Arabic Language under traditional teachers in the city and studied Aqeedah with \"Ansar al-Sunnah\" group.

After that he joined University of Khartoum where he completed his education and traveled to London for postgraduate studies.

He obtained his Ph D (Philosophy), from the University of Khartoum\/University of London, in 1970. His Ph.D. thesis topic was \"The Concept of the Causality in Islam\".

His Professional Teaching and Experience include:

    Consultant for various Islamic Organizations around the world.
    Chairman of the founding council of the American Open University.
    Professor of Islamic Studies and Director of the Research Center of The Institute of Islamic and Arabic Sciences, USA
    Professor of Islamic Studies, Departments of Aqeedah, Da'wah and Information, Imam Muhammad Ibn Saud Islamic University, Saudi Arabia.
    Taught graduate courses of Aqeedah (Islamic Creed), Theology and Contemporary Ideologies.
    Associate Professor, Islamic Studies, Dept. of Islamic Culture, Riyadh University.
    Lecturer, Department of Philosophy, University of Khartoum.

He has lectured at many universities, academic institutes and Islamic centers in many parts of the Islamic and Western worlds. He has also participated with research at many different conferences around the world.

There are many published and unpublished articles, papers and pamphlets, in Arabic and English, of Dr. Jaafar Idris.

Some of the published works in English ones are:

\"Islamic Social Science\"
\"The Islamic Way of Developing Nations\"
\"Human Nature and Human Values\"
\"The Islamization of the Sciences: Its Philosophy and Methodology\"
\"Is Man the Vicegerent of God ?\"
\"The Pillars of Faith\"
\"The Process of Islamization\"
\"The Attributes of God, an Islamic point of view\"

He has also contributed many articles in different magazines as well as presented papers in many Islamic conferences.<\/p>","promote":0,"status":1,"created_at":"2014-01-16T09:00:00.000000Z","updated_at":"2014-01-16T09:00:00.000000Z","language_id":1,"parent_id":null,"pivot":{"book_id":13770,"author_id":112},"i18ns":[],"image_asset":"http:\/\/www.islamland.com\/uploads\/users\/non-profile.jpg","get_name":"Jafar Sheikh Idrees"}],"image_asset":"http:\/\/www.islamland.com\/uploads\/books\/zh_elislam_deen_elfitra.JPG","pdf_asset":"http:\/\/www.islamland.com\/","word_asset":"http:\/\/www.islamland.com\/","author_id":"","author_name":"Jafar Sheikh Idrees","book_title":"\u4f0a\u65af\u5170--\u57fa\u672c\u7684\u771f\u7406","category_slug":"Introducing-islam","category_name":"Introducing Islam"},{"title":"Pil\u00ed\u0159e v\u00edry","slug":"pilire-viry-1463924366","image":"\/uploads\/books\/Pillars-of-Faith_cze.jpg","read_counter":11365,"is_volume":0,"created_at":"2016-05-22T08:00:00.000000Z","category_id":18,"volume_id":null,"id":17235,"volume_count":null,"volume_title":null,"category":{"id":18,"title":"Doctrine & Sects","created_at":"2017-08-17T19:18:15.000000Z","updated_at":"2018-02-12T22:21:24.000000Z","slug":"Doctrine-and-Sects","i18ns":[],"get_title":"Doctrine & Sects"},"authors":[{"id":112,"name":"Jafar Sheikh Idrees","slug":"jafar_sheikh_idrees","image":"\/uploads\/users\/non-profile.jpg","role":"Author","about":"

Dr Jaafar Sheikh Idris<\/strong><\/span>

He authored many articles and research papers. He visited many countries around the world where he lectured in Arabic and English.

Dr. Jaafar Sheikh Idris was born on 15th June 1931 in Port Sudan, Sudan. He grew up in the city of Port Sudan where he completed his elementary and secondary school. In addition to the modern school system, he studied Quran in traditional Quranic schools. He also studied Fiqh, Hadith and Arabic Language under traditional teachers in the city and studied Aqeedah with \"Ansar al-Sunnah\" group.

After that he joined University of Khartoum where he completed his education and traveled to London for postgraduate studies.

He obtained his Ph D (Philosophy), from the University of Khartoum\/University of London, in 1970. His Ph.D. thesis topic was \"The Concept of the Causality in Islam\".

His Professional Teaching and Experience include:

    Consultant for various Islamic Organizations around the world.
    Chairman of the founding council of the American Open University.
    Professor of Islamic Studies and Director of the Research Center of The Institute of Islamic and Arabic Sciences, USA
    Professor of Islamic Studies, Departments of Aqeedah, Da'wah and Information, Imam Muhammad Ibn Saud Islamic University, Saudi Arabia.
    Taught graduate courses of Aqeedah (Islamic Creed), Theology and Contemporary Ideologies.
    Associate Professor, Islamic Studies, Dept. of Islamic Culture, Riyadh University.
    Lecturer, Department of Philosophy, University of Khartoum.

He has lectured at many universities, academic institutes and Islamic centers in many parts of the Islamic and Western worlds. He has also participated with research at many different conferences around the world.

There are many published and unpublished articles, papers and pamphlets, in Arabic and English, of Dr. Jaafar Idris.

Some of the published works in English ones are:

\"Islamic Social Science\"
\"The Islamic Way of Developing Nations\"
\"Human Nature and Human Values\"
\"The Islamization of the Sciences: Its Philosophy and Methodology\"
\"Is Man the Vicegerent of God ?\"
\"The Pillars of Faith\"
\"The Process of Islamization\"
\"The Attributes of God, an Islamic point of view\"

He has also contributed many articles in different magazines as well as presented papers in many Islamic conferences.<\/p>","promote":0,"status":1,"created_at":"2014-01-16T09:00:00.000000Z","updated_at":"2014-01-16T09:00:00.000000Z","language_id":1,"parent_id":null,"pivot":{"book_id":17235,"author_id":112},"i18ns":[],"image_asset":"http:\/\/www.islamland.com\/uploads\/users\/non-profile.jpg","get_name":"Jafar Sheikh Idrees"}],"image_asset":"http:\/\/www.islamland.com\/uploads\/books\/Pillars-of-Faith_cze.jpg","pdf_asset":"http:\/\/www.islamland.com\/","word_asset":"http:\/\/www.islamland.com\/","author_id":"","author_name":"Jafar Sheikh Idrees","book_title":"Pil\u00ed\u0159e v\u00edry","category_slug":"Doctrine-and-Sects","category_name":"Doctrine & Sects"},{"title":"Kort\u00e1rs fizikusok \u00e9s Isten l\u00e9tez\u00e9se","slug":"kortars-fizikusok-es-isten-letezese-1432798933","image":"\/uploads\/books\/Kort\u00e1rs fizikusok \u00e9s Isten l\u00e9tez\u00e9se.JPG","read_counter":10463,"is_volume":0,"created_at":"2015-01-25T09:00:00.000000Z","category_id":9,"volume_id":null,"id":13285,"volume_count":null,"volume_title":null,"category":{"id":9,"title":"The Existence of God","created_at":"2017-08-17T19:18:15.000000Z","updated_at":"2018-02-12T22:25:31.000000Z","slug":"The-Existence-of-God","i18ns":[],"get_title":"The Existence of God"},"authors":[{"id":112,"name":"Jafar Sheikh Idrees","slug":"jafar_sheikh_idrees","image":"\/uploads\/users\/non-profile.jpg","role":"Author","about":"

Dr Jaafar Sheikh Idris<\/strong><\/span>

He authored many articles and research papers. He visited many countries around the world where he lectured in Arabic and English.

Dr. Jaafar Sheikh Idris was born on 15th June 1931 in Port Sudan, Sudan. He grew up in the city of Port Sudan where he completed his elementary and secondary school. In addition to the modern school system, he studied Quran in traditional Quranic schools. He also studied Fiqh, Hadith and Arabic Language under traditional teachers in the city and studied Aqeedah with \"Ansar al-Sunnah\" group.

After that he joined University of Khartoum where he completed his education and traveled to London for postgraduate studies.

He obtained his Ph D (Philosophy), from the University of Khartoum\/University of London, in 1970. His Ph.D. thesis topic was \"The Concept of the Causality in Islam\".

His Professional Teaching and Experience include:

    Consultant for various Islamic Organizations around the world.
    Chairman of the founding council of the American Open University.
    Professor of Islamic Studies and Director of the Research Center of The Institute of Islamic and Arabic Sciences, USA
    Professor of Islamic Studies, Departments of Aqeedah, Da'wah and Information, Imam Muhammad Ibn Saud Islamic University, Saudi Arabia.
    Taught graduate courses of Aqeedah (Islamic Creed), Theology and Contemporary Ideologies.
    Associate Professor, Islamic Studies, Dept. of Islamic Culture, Riyadh University.
    Lecturer, Department of Philosophy, University of Khartoum.

He has lectured at many universities, academic institutes and Islamic centers in many parts of the Islamic and Western worlds. He has also participated with research at many different conferences around the world.

There are many published and unpublished articles, papers and pamphlets, in Arabic and English, of Dr. Jaafar Idris.

Some of the published works in English ones are:

\"Islamic Social Science\"
\"The Islamic Way of Developing Nations\"
\"Human Nature and Human Values\"
\"The Islamization of the Sciences: Its Philosophy and Methodology\"
\"Is Man the Vicegerent of God ?\"
\"The Pillars of Faith\"
\"The Process of Islamization\"
\"The Attributes of God, an Islamic point of view\"

He has also contributed many articles in different magazines as well as presented papers in many Islamic conferences.<\/p>","promote":0,"status":1,"created_at":"2014-01-16T09:00:00.000000Z","updated_at":"2014-01-16T09:00:00.000000Z","language_id":1,"parent_id":null,"pivot":{"book_id":13285,"author_id":112},"i18ns":[],"image_asset":"http:\/\/www.islamland.com\/uploads\/users\/non-profile.jpg","get_name":"Jafar Sheikh Idrees"}],"image_asset":"http:\/\/www.islamland.com\/uploads\/books\/Kort\u00e1rs fizikusok \u00e9s Isten l\u00e9tez\u00e9se.JPG","pdf_asset":"http:\/\/www.islamland.com\/","word_asset":"http:\/\/www.islamland.com\/","author_id":"","author_name":"Jafar Sheikh Idrees","book_title":"Kort\u00e1rs fizikusok \u00e9s Isten l\u00e9tez\u00e9se","category_slug":"The-Existence-of-God","category_name":"The Existence of God"}],"first_page_url":"http:\/\/www.islamland.com\/mar\/api\/authors\/112?books_page=1","from":1,"last_page":1,"last_page_url":"http:\/\/www.islamland.com\/mar\/api\/authors\/112?books_page=1","links":[{"url":null,"label":"« Previous","page":null,"active":false},{"url":"http:\/\/www.islamland.com\/mar\/api\/authors\/112?books_page=1","label":"1","page":1,"active":true},{"url":null,"label":"Next »","page":null,"active":false}],"next_page_url":null,"path":"http:\/\/www.islamland.com\/mar\/api\/authors\/112","per_page":25,"prev_page_url":null,"to":17,"total":17},"videos":{"current_page":1,"data":[],"first_page_url":"http:\/\/www.islamland.com\/mar\/api\/authors\/112?videos_page=1","from":null,"last_page":1,"last_page_url":"http:\/\/www.islamland.com\/mar\/api\/authors\/112?videos_page=1","links":[{"url":null,"label":"« Previous","page":null,"active":false},{"url":"http:\/\/www.islamland.com\/mar\/api\/authors\/112?videos_page=1","label":"1","page":1,"active":true},{"url":null,"label":"Next »","page":null,"active":false}],"next_page_url":null,"path":"http:\/\/www.islamland.com\/mar\/api\/authors\/112","per_page":25,"prev_page_url":null,"to":null,"total":0},"audios":{"current_page":1,"data":[{"id":1669,"title":"Islamisation of the Sciences","slug":"islamisation-of-the-sciences-1451714951","type":"audio","code":"","hints":"

science through an Islamic Perspective and basing our understanding upon it.<\/h3>\r\n","file":"\/uploads\/audios\/en_Islamisation_of_Sciences.mp3","arabic_notes":"

 <\/span> <\/span>↵<\/span><\/span><\/p>\r\n\r\n

 <\/span> <\/span>↵<\/span><\/span><\/p>\r\n\r\n

 <\/span> <\/span>↵<\/span><\/span><\/p>\r\n\r\n

 <\/span> <\/span>↵<\/span><\/span><\/p>\r\n\r\n

 <\/span> <\/span>↵<\/span><\/span><\/p>\r\n\r\n

 <\/span> <\/span>↵<\/span><\/span><\/p>\r\n\r\n

 <\/span> <\/span>↵<\/span><\/span><\/p>\r\n\r\n

\u0627\u0633\u0645 \u0627\u0644\u0645\u0627\u062f\u0629: \u0623\u0633\u0644\u0645\u0629 \u0627\u0644\u0639\u0644\u0648\u0645<\/h1>\r\n\r\n
\r\n
\r\n

\u0627\u0644\u0645\u062d\u0627\u0636\u0631: <\/span>\u062c\u0639\u0641\u0631 \u0634\u064a\u062e \u0625\u062f\u0631\u064a\u0633<\/h1>\r\n<\/div>\r\n","read_counter":9190,"status":1,"is_volume":0,"created_at":"2016-01-02T09:00:00.000000Z","updated_at":"2026-04-04T08:17:40.000000Z","language_id":1,"article_id":null,"book_id":null,"author_id":112,"publisher_id":0,"category_id":1,"volume_id":null,"volume_count":null,"volume_title":null,"order":1,"audio_title":"Islamisation of the Sciences","author_name":"Jafar Sheikh Idrees","category_slug":"Introducing-islam","category_name":"Introducing Islam","get_date":"2016-01-02","file_asset":"http:\/\/www.islamland.com\/uploads\/audios\/en_Islamisation_of_Sciences.mp3"},{"id":1830,"title":"Can there be more than One Islam","slug":"can-there-be-more-than-one-islam-1452265896","type":"audio","code":"","hints":"

Viewing science through an Islamic Perspective and basing our understanding upon it.<\/h3>\r\n","file":"\/uploads\/audios\/en_One_Islam.mp3","arabic_notes":"

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\r\n

\u0627\u0644\u0645\u062d\u0627\u0636\u0631: <\/span>\u062c\u0639\u0641\u0631 \u0634\u064a\u062e \u0625\u062f\u0631\u064a\u0633<\/h1>\r\n","read_counter":10085,"status":1,"is_volume":0,"created_at":"2016-01-08T09:00:00.000000Z","updated_at":"2026-04-04T02:09:49.000000Z","language_id":1,"article_id":null,"book_id":null,"author_id":112,"publisher_id":0,"category_id":1,"volume_id":null,"volume_count":null,"volume_title":null,"order":1,"audio_title":"Can there be more than One Islam","author_name":"Jafar Sheikh Idrees","category_slug":"Introducing-islam","category_name":"Introducing Islam","get_date":"2016-01-08","file_asset":"http:\/\/www.islamland.com\/uploads\/audios\/en_One_Islam.mp3"},{"id":1876,"title":"5. The Muslim Citizen as a Member of Society - by Shaikh Jaafar Idris.","slug":"5-the-muslim-citizen-as-a-member-of-society-by-shaikh-jaafar-idris-1452534422","type":"audio","code":"","hints":"

Contents :<\/h3>\r\n\r\n

1- Introduction and welcome to the Conference - by Abu Muntasir.
\r\n2- Keynote speech: Muslims of the West - Contributing to Our Society - by Abu Muntasir.
\r\n3- Preserving the Call of the Prophets at All Times - by Shaikh Salim.
\r\n4- Lessons from the Companions living as a minority"- by Shaikh Anwar al-Awlaki.
\r\n5- The Muslim Citizen as a Member of Society - by Shaikh Jaafar Idris.
\r\n6- Love for the Final Prophet in Faith and Practice - by Shaikh Mamdouh Mohamed.
\r\n7- Being the Best Neighbours in Our Society - by Shaikh Muhammad Al-Shareef.
\r\n8- Moral Problems of Society - Islam’s Guidance for the Welfare of All - by Shaikh Rafil Dhafir.
\r\n9- Looking after the Environment - a Trust from Allah - by Shaikh Shabir Ally.
\r\n10- The Responsibility of Raising and Educating Children - by Shaikh Sohaib Hasan.
\r\n11- Witnessing the Approach of the Last Hour - by Shaikh Salim Al-Amry.
\r\n12- Questions & Answers - part 1 - by various speakers.
\r\n13- Questions & Answers - part 2 - by various speakers.
\r\n14- Conclusion to the Conference - by various speakers.<\/h3>\r\n","file":"\/uploads\/audios\/09Jimas-05.mp3","arabic_notes":"

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\r\n

\u0627\u0644\u0645\u062d\u0627\u0636\u0631: <\/span>\u062c\u0645\u0627\u0639\u0629 \u0645\u0646 \u0627\u0644\u0639\u0644\u0645\u0627\u0621<\/h1>\r\n\r\n
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 \u0646\u0628\u0630\u0629 \u0645\u062e\u062a\u0635\u0631\u0629: <\/span>\u0633\u0644\u0633\u0629 \u062a\u062d\u062a\u0648\u064a \u0639\u0644\u0649 \u0627\u0644\u0645\u062d\u0627\u062f\u062b\u0627\u062a \u0627\u0644\u0631\u0626\u064a\u0633\u0629 \u0644\u0645\u0624\u062a\u0645\u0631 \u062c\u064a\u0645\u0627\u0633 \u0627\u0644\u062f\u0648\u0644\u064a \u0627\u0644\u062a\u0627\u0633\u0639\u060c \u0648\u0639\u0646\u0627\u0648\u064a\u0646\u0647\u0627:
\r\n
\r\n1- \u0627\u0644\u0645\u0642\u062f\u0645\u0629 \u0648\u0627\u0644\u062a\u0631\u062d\u064a\u0628 \u0644\u0645\u0624\u062a\u0645\u0631: \u0645\u0633\u0644\u0645\u0648 \u0627\u0644\u063a\u0631\u0628 - \u0645\u0634\u0627\u0631\u0643\u0629 \u0641\u064a \u0627\u0644\u0645\u062c\u062a\u0645\u0639.
\r\n2- \u0645\u062d\u0627\u0636\u0631\u0629 \u0631\u0626\u064a\u0633\u064a\u0629 - \u0645\u0633\u0644\u0645\u0648 \u0627\u0644\u063a\u0631\u0628 - \u0645\u0634\u0627\u0631\u0643\u0629 \u0641\u064a \u0627\u0644\u0645\u062c\u062a\u0645\u0639
\r\n3- \u0627\u0644\u0645\u062d\u0627\u0641\u0638\u0629 \u0639\u0644\u0649 \u062f\u0639\u0648\u0629 \u0627\u0644\u0623\u0646\u0628\u064a\u0627\u0621 \u0641\u064a \u0643\u0644 \u0632\u0645\u0627\u0646.
\r\n4- \u0639\u0628\u0631 \u0645\u0633\u062a\u0641\u0627\u062f\u0629 \u0645\u0646 \u0627\u0644\u0635\u062d\u0627\u0628\u0629 \u0641\u064a \u062d\u0627\u0644\u062a\u0647\u0645 \u0643\u0627\u0644\u0623\u0642\u0644\u064a\u0627\u062a.
\r\n5- \u0627\u0644\u0645\u0648\u0627\u0637\u0646 \u0627\u0644\u0645\u0633\u0644\u0645 \u0643\u0639\u0636\u0648 \u0641\u064a \u0627\u0644\u0645\u062c\u062a\u0645\u0639.
\r\n6- \u062d\u0628 \u062e\u0627\u062a\u0645 \u0627\u0644\u0623\u0646\u0628\u064a\u0627\u0621 \u0639\u0642\u064a\u062f\u0629\u064b \u0648\u062a\u0637\u0628\u064a\u0642\u0627\u064b \u0639\u0645\u0644\u064a\u0627\u064b.
\r\n7- \u0643\u0648\u0646 \u0627\u0644\u0645\u0633\u0644\u0645\u064a\u0646 \u0623\u062d\u0633\u0646 \u0627\u0644\u062c\u064a\u0631\u0627\u0646.
\r\n8- \u0645\u0634\u0627\u0643\u0644 \u0627\u0644\u0645\u062c\u062a\u0645\u0639 \u0627\u0644\u0623\u062e\u0644\u0627\u0642\u064a\u0629.
\r\n9- \u0627\u0644\u0625\u0639\u062a\u0646\u0627\u0621 \u0628\u0627\u0644\u0628\u064a\u0626\u0629 - \u0623\u0645\u0627\u0646\u0629 \u0645\u0646 \u0627\u0644\u0644\u0647.
\r\n10- \u0645\u0633\u0624\u0648\u0644\u064a\u0629 \u062a\u0631\u0628\u064a\u0629 \u0648\u062a\u0639\u0644\u064a\u0645 \u0627\u0644\u0623\u0648\u0644\u0627\u062f.
\r\n11- \u0645\u0634\u0627\u0647\u062f \u0627\u0642\u062a\u0631\u0627\u0628 \u0627\u0644\u064a\u0648\u0645 \u0627\u0644\u0622\u062e\u0631.
\r\n12- \u0623\u0633\u0626\u0644\u0629 \u0648\u0623\u062c\u0648\u0628\u0629 -[ \u0627\u0644\u062c\u0632\u0621 \u0627\u0644\u0623\u0648\u0644 ].
\r\n13- \u0623\u0633\u0626\u0644\u0629 \u0648\u0623\u062c\u0648\u0628\u0629 -[ \u0627\u0644\u062c\u0632\u0621 \u0627\u0644\u062b\u0627\u0646\u064a ].
\r\n14- \u062e\u062a\u0627\u0645 \u0627\u0644\u0645\u0624\u062a\u0645\u0631.<\/h1>\r\n","read_counter":19851,"status":1,"is_volume":0,"created_at":"2016-01-11T09:00:00.000000Z","updated_at":"2026-04-04T09:06:58.000000Z","language_id":1,"article_id":null,"book_id":null,"author_id":112,"publisher_id":0,"category_id":12,"volume_id":1872,"volume_count":null,"volume_title":null,"order":1,"audio_title":"5. The Muslim Citizen as a Member of Society - by Shaikh Jaafar Idris.","author_name":"Jafar Sheikh Idrees","category_slug":"For-New-Muslim","category_name":"For New Muslim","get_date":"2016-01-11","file_asset":"http:\/\/www.islamland.com\/uploads\/audios\/09Jimas-05.mp3"},{"id":1916,"title":"The Quran During the Makkah Period","slug":"the-quran-during-the-makkah-period-1452665338","type":"audio","code":"","hints":"

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\r\n

\u0627\u0644\u0645\u062d\u0627\u0636\u0631: <\/span>\u062c\u0639\u0641\u0631 \u0634\u064a\u062e \u0625\u062f\u0631\u064a\u0633<\/h1>\r\n","read_counter":6250,"status":1,"is_volume":0,"created_at":"2016-01-13T09:00:00.000000Z","updated_at":"2026-04-04T08:38:34.000000Z","language_id":1,"article_id":null,"book_id":null,"author_id":112,"publisher_id":0,"category_id":15,"volume_id":null,"volume_count":null,"volume_title":null,"order":1,"audio_title":"The Quran During the Makkah Period","author_name":"Jafar Sheikh Idrees","category_slug":"About-Quran-and-Hadith","category_name":"About Qur'an & Hadith","get_date":"2016-01-13","file_asset":"http:\/\/www.islamland.com\/uploads\/audios\/en_Quran_Makkah.mp3"},{"id":1917,"title":"Is Islam an International Religion","slug":"is-islam-an-international-religion-1452665401","type":"audio","code":"","hints":"

Is Islam an International Religion<\/h3>\r\n","file":"\/uploads\/audios\/en_International_Religion.mp3","arabic_notes":"

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\r\n

\u0627\u0644\u0645\u062d\u0627\u0636\u0631: <\/span>\u062c\u0639\u0641\u0631 \u0634\u064a\u062e \u0625\u062f\u0631\u064a\u0633<\/h1>\r\n","read_counter":9418,"status":1,"is_volume":0,"created_at":"2016-01-13T09:00:00.000000Z","updated_at":"2026-04-04T03:01:56.000000Z","language_id":1,"article_id":null,"book_id":null,"author_id":112,"publisher_id":0,"category_id":1,"volume_id":null,"volume_count":null,"volume_title":null,"order":1,"audio_title":"Is Islam an International Religion","author_name":"Jafar Sheikh Idrees","category_slug":"Introducing-islam","category_name":"Introducing Islam","get_date":"2016-01-13","file_asset":"http:\/\/www.islamland.com\/uploads\/audios\/en_International_Religion.mp3"},{"id":1924,"title":"The Creator cannot have not a child!","slug":"the-creator-cannot-have-not-a-child-1452667427","type":"audio","code":"","hints":"

The Creator cannot have not a child !<\/h3>\r\n","file":"\/uploads\/audios\/en_The_Creator.mp3","arabic_notes":"

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\r\n

\u0627\u0644\u0645\u062d\u0627\u0636\u0631: <\/span>\u062c\u0639\u0641\u0631 \u0634\u064a\u062e \u0625\u062f\u0631\u064a\u0633<\/h1>\r\n","read_counter":9723,"status":1,"is_volume":0,"created_at":"2016-01-13T09:00:00.000000Z","updated_at":"2026-04-04T08:46:43.000000Z","language_id":1,"article_id":null,"book_id":null,"author_id":112,"publisher_id":0,"category_id":7,"volume_id":null,"volume_count":null,"volume_title":null,"order":1,"audio_title":"The Creator cannot have not a child!","author_name":"Jafar Sheikh Idrees","category_slug":"Comparative-Religions","category_name":"Comparative Religions","get_date":"2016-01-13","file_asset":"http:\/\/www.islamland.com\/uploads\/audios\/en_The_Creator.mp3"},{"id":1941,"title":"Peace and the Spread of Islam","slug":"peace-and-the-spread-of-islam-1452671514","type":"audio","code":"","hints":"

Peace and the Spread of Islam<\/h3>\r\n","file":"\/uploads\/audios\/en_Peace_Spread_of_Islam.mp3","arabic_notes":"

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\r\n

\u0627\u0644\u0645\u062d\u0627\u0636\u0631: <\/span>\u062c\u0639\u0641\u0631 \u0634\u064a\u062e \u0625\u062f\u0631\u064a\u0633<\/h1>\r\n","read_counter":5817,"status":1,"is_volume":0,"created_at":"2016-01-13T09:00:00.000000Z","updated_at":"2026-04-04T08:38:50.000000Z","language_id":1,"article_id":null,"book_id":null,"author_id":112,"publisher_id":0,"category_id":12,"volume_id":null,"volume_count":null,"volume_title":null,"order":1,"audio_title":"Peace and the Spread of Islam","author_name":"Jafar Sheikh Idrees","category_slug":"For-New-Muslim","category_name":"For New Muslim","get_date":"2016-01-13","file_asset":"http:\/\/www.islamland.com\/uploads\/audios\/en_Peace_Spread_of_Islam.mp3"},{"id":1950,"title":"Commentary on Surah al-Faatihah","slug":"commentary-on-surah-al-faatihah-1452674345","type":"audio","code":"","hints":"

Commentary on Surah al-Faatihah<\/h3>\r\n","file":"\/uploads\/audios\/en_Commentary_Faatihah.mp3","arabic_notes":"

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\r\n

\u0627\u0644\u0645\u062d\u0627\u0636\u0631: <\/span>\u062c\u0639\u0641\u0631 \u0634\u064a\u062e \u0625\u062f\u0631\u064a\u0633<\/h1>\r\n","read_counter":6440,"status":1,"is_volume":0,"created_at":"2016-01-13T09:00:00.000000Z","updated_at":"2026-04-03T02:38:48.000000Z","language_id":1,"article_id":null,"book_id":null,"author_id":112,"publisher_id":0,"category_id":15,"volume_id":null,"volume_count":null,"volume_title":null,"order":1,"audio_title":"Commentary on Surah al-Faatihah","author_name":"Jafar Sheikh Idrees","category_slug":"About-Quran-and-Hadith","category_name":"About Qur'an & Hadith","get_date":"2016-01-13","file_asset":"http:\/\/www.islamland.com\/uploads\/audios\/en_Commentary_Faatihah.mp3"},{"id":1955,"title":"Is \" the Truth \" Relative?","slug":"is-the-truth-relative-1452675618","type":"audio","code":"","hints":"

Is " the Truth " Relative?<\/h3>\r\n","file":"\/uploads\/audios\/en_Truth_Relative.mp3","arabic_notes":"

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\r\n

\u0627\u0644\u0645\u062d\u0627\u0636\u0631: <\/span>\u062c\u0639\u0641\u0631 \u0634\u064a\u062e \u0625\u062f\u0631\u064a\u0633<\/h1>\r\n","read_counter":7869,"status":1,"is_volume":0,"created_at":"2016-01-13T09:00:00.000000Z","updated_at":"2026-04-04T06:35:42.000000Z","language_id":1,"article_id":null,"book_id":null,"author_id":112,"publisher_id":0,"category_id":12,"volume_id":null,"volume_count":null,"volume_title":null,"order":1,"audio_title":"Is \" the Truth \" Relative?","author_name":"Jafar Sheikh Idrees","category_slug":"For-New-Muslim","category_name":"For New Muslim","get_date":"2016-01-13","file_asset":"http:\/\/www.islamland.com\/uploads\/audios\/en_Truth_Relative.mp3"},{"id":1956,"title":"Human Rights in Islam","slug":"human-rights-in-islam-1452675624","type":"audio","code":"","hints":"

Human Rights in Islam<\/h3>\r\n","file":"\/uploads\/audios\/en_Human_in_Islam.mp3","arabic_notes":"

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\r\n

\u0627\u0644\u0645\u062d\u0627\u0636\u0631: <\/span>\u062c\u0639\u0641\u0631 \u0634\u064a\u062e \u0625\u062f\u0631\u064a\u0633<\/h1>\r\n","read_counter":10481,"status":1,"is_volume":0,"created_at":"2016-01-13T09:00:00.000000Z","updated_at":"2026-04-04T08:30:55.000000Z","language_id":1,"article_id":null,"book_id":null,"author_id":112,"publisher_id":0,"category_id":1,"volume_id":null,"volume_count":null,"volume_title":null,"order":1,"audio_title":"Human Rights in Islam","author_name":"Jafar Sheikh Idrees","category_slug":"Introducing-islam","category_name":"Introducing Islam","get_date":"2016-01-13","file_asset":"http:\/\/www.islamland.com\/uploads\/audios\/en_Human_in_Islam.mp3"},{"id":1957,"title":"Belief and Believers","slug":"belief-and-believers-1452678082","type":"audio","code":"","hints":"

Belief and Believers<\/h3>\r\n","file":"\/uploads\/audios\/en_Belief_and_Believers.mp3","arabic_notes":"

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\r\n

\u0627\u0644\u0645\u062d\u0627\u0636\u0631: <\/span>\u062c\u0639\u0641\u0631 \u0634\u064a\u062e \u0625\u062f\u0631\u064a\u0633<\/h1>\r\n","read_counter":6937,"status":1,"is_volume":0,"created_at":"2016-01-13T09:00:00.000000Z","updated_at":"2026-04-04T02:53:58.000000Z","language_id":1,"article_id":null,"book_id":null,"author_id":112,"publisher_id":0,"category_id":18,"volume_id":null,"volume_count":null,"volume_title":null,"order":1,"audio_title":"Belief and Believers","author_name":"Jafar Sheikh Idrees","category_slug":"Doctrine-and-Sects","category_name":"Doctrine & Sects","get_date":"2016-01-13","file_asset":"http:\/\/www.islamland.com\/uploads\/audios\/en_Belief_and_Believers.mp3"},{"id":2024,"title":"The Meaning of Islam","slug":"the-meaning-of-islam-1452764817","type":"audio","code":"","hints":"

The Meaning of Islam<\/h3>\r\n","file":"\/uploads\/audios\/en_Meaning_Islam.mp3","arabic_notes":"

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\r\n

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Two Important Lessons From the Treaty of Hudaybiyyah for Muslims in the West<\/h3>\r\n","file":"\/uploads\/audios\/en_Hudaybiyyahw.mp3","arabic_notes":"

 <\/span> <\/span>↵<\/span><\/span><\/p>\r\n\r\n

\u0627\u0633\u0645 \u0627\u0644\u0645\u0627\u062f\u0629: \u062f\u0631\u0633\u0627\u0646 \u0645\u0647\u0645\u0627\u0646 \u0645\u0646 \u0645\u0639\u0627\u0647\u062f\u0629 \u0635\u0644\u062d \u0627\u0644\u062d\u062f\u064a\u0628\u064a\u0629 \u0644\u0644\u0645\u0633\u0644\u0645\u064a\u0646 \u0641\u064a \u0627\u0644\u063a\u0631\u0628<\/h1>\r\n\r\n
\r\n
\r\n

\u0627\u0644\u0645\u062d\u0627\u0636\u0631: <\/span>\u062c\u0639\u0641\u0631 \u0634\u064a\u062e \u0625\u062f\u0631\u064a\u0633<\/h1>\r\n<\/div>\r\n","read_counter":13135,"status":1,"is_volume":0,"created_at":"2016-01-24T09:00:00.000000Z","updated_at":"2026-04-04T00:41:40.000000Z","language_id":1,"article_id":null,"book_id":null,"author_id":112,"publisher_id":null,"category_id":20,"volume_id":null,"volume_count":null,"volume_title":null,"order":1,"audio_title":"Two Important Lessons From the Treaty of Hudaybiyyah for Muslims in the West","author_name":"Jafar Sheikh Idrees","category_slug":"Biographies-Scholars","category_name":"Biographies & Scholars","get_date":"2016-01-24","file_asset":"http:\/\/www.islamland.com\/uploads\/audios\/en_Hudaybiyyahw.mp3"}],"first_page_url":"http:\/\/www.islamland.com\/mar\/api\/authors\/112?audios_page=1","from":1,"last_page":1,"last_page_url":"http:\/\/www.islamland.com\/mar\/api\/authors\/112?audios_page=1","links":[{"url":null,"label":"« Previous","page":null,"active":false},{"url":"http:\/\/www.islamland.com\/mar\/api\/authors\/112?audios_page=1","label":"1","page":1,"active":true},{"url":null,"label":"Next »","page":null,"active":false}],"next_page_url":null,"path":"http:\/\/www.islamland.com\/mar\/api\/authors\/112","per_page":25,"prev_page_url":null,"to":13,"total":13},"articles":{"current_page":1,"data":[{"id":397,"title":"Who is the Creator?","slug":"who-is-the-creator","word":"\/uploads\/articles\/en-Who is the Creator.docx","pdf":"\/uploads\/articles\/en-Who is the Creator.pdf","mime_type":null,"type":"node","path":"\/nodes\/view\/type:article\/slug:who-is-the-creator","hint":"","body":"

Who is the Creator?<\/h1>\r\n

<\/h2>\r\n

Can It Be Matter?<\/span><\/h2>\r\n

\"\"A very popular question among atheists is, ‘Granted that the existence of temporal things necessitates the existence of an eternal cause, why should that cause be the God of religion?  Why can’t matter be eternal and be therefore in no need of an eternal creator?’  I shall argue, on an Islamic basis but at the same time also on a rational basis, that the attribute of eternity entails other attributes, which matter does not and cannot have, and cannot, in view of this, play the role of the original and ultimate cause of temporal things.  Muslim theologians say that eternity of existence logically implies everlastingness.  This is true because, if something is eternal then it does not depend for its existence on anything outside itself.  If this is so then it can never pass away, because only those things pass away that lose some of the external conditions on which they depend for their existence.  If the ultimate cause of temporal things is eternal and everlasting, it must of necessity be self-sufficient, [in Arabic] qayyoom<\/em> and ghanee<\/em>.<\/span><\/p>\r\n

Can there be more than one such creator?  The Quran tells us that this is impossible:<\/span><\/p>\r\n

“God never had a child, nor have there been any gods beside him.  [Had there been any], each of them would have appropriated to himself what he created, and some would have overcome others…” (Quran 23:91)<\/span><\/p>\r\n

This Quranic argument was paraphrased by some Muslims theologians in a way somewhat like the following:<\/span><\/p>\r\n

The assumption that there are gods beside the one true God leads to false consequences and must therefore be false.  If there is more than one god, then:<\/span><\/p>\r\n

(a)   if every detail of everything in the world was the result of the action of one of the gods, it cannot at the same time be the result of the action of another god.  But if,<\/span><\/p>\r\n

(b)  some things in the world were created by some gods, and others by other gods, then each god would rule independently over what he created, which means that nothing in his world can even in principle, be influenced by anything outside it.  But this contradicts the observed unity and interdependence of the world.  And if that is impossible, then<\/span><\/p>\r\n

(c)   some gods will overcome others, but if that happens then the ones who are vanquished cannot be true gods. There can, therefore, be no more than one creator.<\/span><\/p>\r\n

How does this creator create?  Since He is self-sufficient, He cannot be said to depend on anything outside Himself in any actions, and cannot therefore be said to produce His effects the way natural causes do.  But if He is not a natural cause, He must be a volitional agent.  And since intention implies knowledge, and knowledge and intention imply life, he must be a living being.  Since He is an eternal and everlasting being, all His attributes must reflect this quality; thus He must be not only knowing, but all-knowing, not only powerful, but all-powerful, etc.<\/span><\/p>\r\n

Since no matter in any form can answer to these attributes, and since all these attributes are implied by the two attributes of eternity and everlastingness, no form of matter can be either eternal or everlasting, and thus no matter of any form can play the role of that ultimate cause.  This much of the attributes that an eternal and everlasting creator must have is enough, I suppose, to show that it cannot be matter.<\/span><\/p>\r\n

But this conclusion can be further confirmed by what modern science tells us about the nature of matter.<\/span><\/p>\r\n

Why should He be the God of Islam?<\/span><\/h2>\r\n

Some might say, ‘Granted that this god is a personal and living God, and that He has the attributes which you mentioned, why should He be the God of Islam and not, say the Christian or Jewish God?’  The God of Islam is the God of all true prophets of God from Adam down to Moses, Jesus and Muhammad.  But it is a basic claim of the religion with which Muhammad came that previous religions (including Christianity and Judaism) have not been kept in their pristine form which those prophets advocated, but have been tampered with and distorted.  The only religion whose book has taken upon itself to be preserved from any such distortions is the religion of the last of God’s prophets, namely Muhammad, may the mercy and blessings of God be upon him.  This is not to say that everything in those religions is false or bad.  No!  There is much in them that is good and true; it is only those elements in them that contradict Islam which must be false or bad.  But even if they were to be purged of everything that is not in consonance with Islam, they would still be less perfect than Islam is, especially in their conceptions of God, therefore unsuitable for being universal religions.<\/span><\/p>\r\n

Having said this, let me give one example of a non-Islamic religious belief which the Quran considers to be a stupendous blasphemy against God, namely that He has children.  At the time of the Prophet, some Arabs believed that the angels were the daughters of God, while some Christians believed that Jesus was the son of God, and some Jews believed that Ezra was the son of God.  Just as the Quran gave arguments for the impossibility of there being any gods besides the one true God, it also gave elaborate arguments to show the impossibility of Him having a child, whether male or female.  If the Creator is one and self-sufficient, then He is also unique, ahad:<\/span><\/p>\r\n

“…Nothing is like Him...” (Quran 42:11)<\/span><\/p>\r\n

But if so then:<\/span><\/p>\r\n

“He neither begets nor is He begotten.” (Quran 112:3)<\/span><\/p>\r\n

“…How can He have a child if He has no wife, and if He created everything?...” (Quran 6:101)<\/span><\/p>\r\n

The Quran is here saying that the claim that God has children contradicts the facts (acknowledged by those who make this claim) that He is the Creator of everything, that He is self-sufficient, and that He has no spouse.  Now if He is the creator of everything, this necessarily includes the one who is claimed to be His child.  But if this is created by Him, it cannot be His child; it has to be one of His creations.  One does not create one’s child; one begets it.  If it is insisted that the child is actually begotten and not created by God, this will entail the following false consequences:<\/span><\/p>\r\n

The begotten child must be of the same nature as its father, in which case God will not be unique or one.<\/span><\/p>\r\n

God will not be the creator of everything.<\/span><\/p>\r\n

God will have to have a spouse, who must of course be of the same nature as He is, otherwise they cannot beget anything.<\/span><\/p>\r\n

But in that case the number of beings who are of the same nature as God will be raised to three.<\/span><\/p>\r\n

If the child is begotten then it cannot be eternal, i.e. it cannot be of the same nature as the father.<\/span><\/p>\r\n

It must therefore be temporal; but in that case it has to have a creator.  But if the God who is its father cannot at the same time be its creator, then there must be its creator, then there must be another creator besides that God the father; but in that case, this other creator will be the one true creator because it was through his power that the first one was able to beget its son.  This will raise the number of gods to four.<\/span><\/p>\r\n

No wonder than that the Quran said about those who claimed that God has a child:<\/span><\/p>\r\n

“You have indeed come with something most monstrous, of which the skies almost burst, the earth split asunder, and the mountains fall down in utter ruin.  All this because of their attributing a child to God.” (Quran 19:89-91)<\/span><\/p>\r\n

 <\/p>","excerpt":"","terms":null,"visibility_roles":"","comment_status":1,"comment_count":0,"read_counter":20008,"lft":565,"rght":572,"promote":1,"sticky":0,"status":1,"publish_start":null,"publish_end":null,"created_at":"2014-08-01T01:39:00.000000Z","updated_at":"2026-04-04T08:56:39.000000Z","language_id":1,"user_id":7,"author_id":112,"publisher_id":0,"category_id":9,"parent_id":null,"author_name":"Jafar Sheikh Idrees","category_name":"The Existence of God","category_slug":"The-Existence-of-God","get_date":"2014-08-01","pdf_asset":"http:\/\/www.islamland.com\/uploads\/articles\/en-Who is the Creator.pdf","word_asset":"http:\/\/www.islamland.com\/uploads\/articles\/en-Who is the Creator.docx"},{"id":398,"title":"\u00bfQui\u00e9n es el Creador?","slug":"quin-es-el-creador","word":"\/uploads\/articles\/sp-Who is the Creator.docx","pdf":"\/uploads\/articles\/sp-Who is the Creator.pdf","mime_type":null,"type":"node","path":"\/nodes\/view\/type:article\/slug:quin-es-el-creador","hint":"","body":"

¿Quién es el Creador?<\/h1>\r\n

<\/h2>\r\n

¿Puede ser la materia?<\/span><\/h2>\r\n

\"\"Una pregunta muy popular entre los ateos es: ‘Concediendo que la existencia de las cosas temporales necesita de la existencia de una causa eterna, ¿por qué tiene que ser esa causa el Dios de la religión? ¿Por qué no puede ser la materia eterna y no necesitar, por tanto, de un creador eterno? Voy a defender sobre una base islámica, pero al mismo tiempo sobre una base racional, que el atributo de eternidad implica otros atributos, que la materia no tiene ni puede tener y, por tanto, no puede, a la luz de ello, jugar el papel de la causa original y última de las cosas temporales. Los teólogos musulmanes dicen que la eternidad de la existencia implica lógicamente perdurabilidad. Esto es cierto porque, si algo es eterno, entonces no depende para su existencia de nada fuera de sí. Si esto es así, entonces nunca puede caducar, puesto que sólo caducan aquellas cosas que pierden algunas de las causas externas de las que dependían para su existencia. Si la causa última de las cosas temporales es eterna y perdurable, tiene la necesidad de ser autosuficiente, o qaium<\/em> y gani<\/em> (en árabe).<\/span><\/span><\/p>\r\n

¿Puede haber más de un Creador? El Corán nos dice que eso es imposible:<\/span><\/p>\r\n

“Dios no ha tenido un hijo, ni existe otra divinidad salvo Él. Si así fuera, cada divinidad acapararía su propia creación, y entonces pretenderían predominar unas sobre otras”. (Corán 23:91)<\/span><\/p>\r\n

Este argumento coránico fue parafraseado por algunos teólogos musulmanes en una forma similar a la siguiente:<\/span><\/p>\r\n

La suposición de que hay dioses junto al único Dios verdadero, conduce a consecuencias falsas y, por lo tanto, debe ser falsa. Si hay más de un dios, entonces:<\/span><\/p>\r\n

(a)   si todos los detalles de todo en el mundo fue el resultado de la acción de uno de los dioses, no puede ser al mismo tiempo el resultado de la acción de otro dios. Pero si…<\/span><\/p>\r\n

(b)  algunas cosas en el mundo fueron creadas por algunos dioses, y otras por otros, entonces cada dios gobierna de forma independiente sobre lo que ha creado, lo que significa que nada en este mundo puede, ni siquiera en principio, ser influenciado por nada fuera de sí. Pero esto contradice la unidad observada y la interdependencia del mundo. Y si esto es imposible, entonces…<\/span><\/p>\r\n

(c)   algunos dioses superarían a otros, pero si eso sucede entonces los que son vencidos no pueden ser dioses verdaderos. No puede, por tanto, haber más que un Creador.<\/span><\/p>\r\n

¿Cómo crea este Creador? Puesto que Él es autosuficiente, no puede decirse que dependa de nada fuera de Él en ningún acto, y no puede tampoco decirse que produce sus efectos en la forma en que lo hacen las causas naturales. Pero si Él no es una causa natural, Él debe ser un agente volitivo. Y ya que la intención implica conocimiento, y el conocimiento y la intención implican vida, él debe ser un ser viviente. Dado que es un ser eterno y perdurable, todos Sus atributos deben reflejar esta cualidad, por lo que Él no sólo debe saber, sino que debe saberlo todo; no sólo debe tener poder, sino que debe ser todopoderoso, etc.<\/span><\/p>\r\n

Ya que la materia no puede responder a estos atributos en forma alguna, y ya que todos estos atributos están implícitos en los dos atributos de eternidad y perennidad, ninguna forma de materia puede ser eterna o perdurable y, por tanto, ninguna materia de ninguna forma puede jugar el papel de ser la causa última. El hecho de los atributos que un creador eterno y perdurable debe tener es suficiente, a mi juicio, para mostrar que no puede ser la materia.<\/span><\/p>\r\n

Pero esta conclusión puede ser confirmada por lo que la ciencia moderna nos dice acerca de la naturaleza de la materia.<\/span><\/p>\r\n

¿Por qué Él habría de ser el Dios del Islam?<\/span><\/h2>\r\n

Algunos podrían decir: “Asumiendo que este dios es un Dios personal y viviente, y que Él tiene los atributos que se han mencionado, ¿por qué Él es el Dios del Islam y no el de los cristianos o el de los judíos, por ejemplo?” El Dios del Islam es el Dios de todos los profetas verdaderos desde Adán, pasando por Moisés y Jesús, hasta Muhammad. Pero es una afirmación básica de la religión con la que vino Muhammad, que las religiones previas (incluyendo el cristianismo y el judaísmo) no se han conservado en su forma prístina que los profetas defendieron, sino que han sido manipuladas y distorsionadas. La única religión cuyo libro ha sido preservado de todas esas distorsiones es la religión del último de los profetas, a saber, Muhammad, que la misericordia y las bendiciones de Dios sean con él. Esto no significa que todo en las demás religiones sea falso o malo. ¡No! Hay mucho en ellas que es bueno y verdadero, sólo son aquellos elementos en ellas que contradicen al Islam los que son falsos o malos. Pero incluso si esas religiones fueran purgadas de todo lo que no está en consonancia con el Islam, aún serían menos perfectas de lo que es el Islam, en especial en sus concepciones de Dios, por lo que no serían apropiadas para ser religiones universales.<\/span><\/p>\r\n

Habiendo dicho esto, permítanme dar un ejemplo de una creencia religiosa no islámica a la que el Corán considera una blasfemia terrible contra Dios: la creencia de que Él tiene hijos. En la época del Profeta, algunos árabes creían que los ángeles eran hijas de Dios, mientras que algunos cristianos creían que Jesús era el hijo de Dios, y algunos judíos creían que Ezra era el hijo de Dios. Así como el Corán tiene argumentos sobre la imposibilidad de que existan otros dioses además del Único Dios Verdadero, también nos ofrece argumentos elaborados para mostrar la imposibilidad de que Él tenga descendencia, sea masculina o femenina. Si el Creador es Uno y autosuficiente, entonces Él también es Único:<\/span><\/p>\r\n

 “No hay nada ni nadie semejante a Dios”. (Corán 42:11)<\/span><\/p>\r\n

Pero si es así, entonces:<\/span><\/p>\r\n

“No engendró, ni fue engendrado”. (Corán 112:3)<\/span><\/p>\r\n

“¿Cómo podría tener un hijo si no tiene compañera y Él es Quien ha creado todo?” (Corán 6:101)<\/span><\/p>\r\n

El Corán está diciendo aquí que declarar que Dios tiene hijos contradice los hechos (reconocidos por aquellos que afirman esto) de que Él es el Creador de todo, que Él es autosuficiente y que Él no tiene esposa. Ahora, si Él es el Creador de todo, esto necesariamente incluye a aquel que reclame ser Su hijo. Pero si este es creado por Él, no puede ser Su hijo, tiene que ser una de Sus creaciones. Uno no crea a su propio hijo, uno lo engendra. Si se insiste en que el niño en realidad es engendrado y no creado por Dios, esto da lugar a las siguientes consecuencias falsas:<\/span><\/p>\r\n

El niño engendrado debe ser de la misma naturaleza de su padre, en cuyo caso Dios no sería Uno ni Único.<\/span><\/p>\r\n

Dios no sería el Creador de todo.<\/span><\/p>\r\n

Dios tendría que tener una esposa, quien debería ser de la misma naturaleza que Él, de lo contrario, no podría engendrar nada.<\/span><\/p>\r\n

Pero en ese caso el número de seres con la misma naturaleza de Dios se eleva a tres.<\/span><\/p>\r\n

Si el niño es engendrado, entonces no puede ser eterno, es decir, no puede ser de la misma naturaleza del padre.<\/span><\/p>\r\n

Por lo tanto debe ser temporal, pero en este caso tiene que tener un creador. Pero si el Dios que es su padre no puede ser al mismo tiempo su creador, entonces debe existir otro creador además de Dios el padre, pero en este caso, este otro creador sería el creador verdadero, puesto que fue a través de su poder que el primero pudo engendrar a su hijo. Esto incrementa el número de dioses a cuatro.<\/span><\/p>\r\n

No es de sorprender que el Corán diga sobre aquellos que afirman que Dios tiene un hijo:<\/span><\/p>\r\n

“Por cierto que han dicho algo terrible; estuvieron los cielos a punto de hendirse, la Tierra de abrirse, y las montañas de caer derrumbadas, porque Le atribuyeron un hijo al Clemente”. (Corán 19:89-91)<\/span><\/p>\r\n

 <\/p>","excerpt":"","terms":null,"visibility_roles":"","comment_status":1,"comment_count":0,"read_counter":18723,"lft":566,"rght":567,"promote":1,"sticky":0,"status":1,"publish_start":null,"publish_end":null,"created_at":"2014-08-01T01:57:00.000000Z","updated_at":"2026-04-04T08:37:57.000000Z","language_id":12,"user_id":7,"author_id":112,"publisher_id":0,"category_id":9,"parent_id":397,"author_name":"Jafar Sheikh Idrees","category_name":"The Existence of God","category_slug":"The-Existence-of-God","get_date":"2014-08-01","pdf_asset":"http:\/\/www.islamland.com\/uploads\/articles\/sp-Who is the Creator.pdf","word_asset":"http:\/\/www.islamland.com\/uploads\/articles\/sp-Who is the Creator.docx"},{"id":399,"title":"Qui est notre Cr\u00e9ateur?","slug":"qui-est-notre-crateur","word":"\/uploads\/articles\/fr-Who is the Creator.docx","pdf":"\/uploads\/articles\/fr-Who is the Creator.pdf","mime_type":null,"type":"node","path":"\/nodes\/view\/type:article\/slug:qui-est-notre-crateur","hint":"","body":"

Qui est notre Créateur?<\/h1>\r\n

<\/h2>\r\n

Est-ce de la matière?<\/span><\/h2>\r\n

\"\"Une question souvent émise par les athées est : « Admettons que l’existence de choses temporelles nécessite l’existence d’une cause éternelle, pourquoi cette cause, cette source, doit-elle nécessairement être le Dieu des religions?  Pourquoi la matière ne serait-elle pas éternelle et donc, ne pas nécessiter la présence d’un créateur éternel? »  Je dois dire que, sur une base islamique, mais aussi sur une base rationnelle, l’attribut d’éternité implique d’autres attributs que la matière ne possède pas ni ne peut posséder; c’est pourquoi elle ne peut, non plus, jouer le rôle de la source originale et ultime des choses temporelles.  Les théologiens musulmans affirment que l’éternité de l’existence laisse logiquement supposer que si une chose est éternelle, alors elle ne dépend, pour son existence, de rien qui se situe en dehors d’elle-même.  Si tel est le cas, alors elle ne peut jamais mourir, car seules meurent les choses qui perdent certaines des conditions externes desquelles leur existence dépend.  Si la cause ultime des choses temporelles est éternelle, elle doit nécessairement se suffire à elle-même (qayyoum<\/em> et ghani<\/em>, en arabe).<\/span><\/span><\/p>\r\n

Peut-il y avoir plus d’un créateur?  Le Coran nous dit que cela est impossible :<\/span><\/p>\r\n

 « Dieu ne S’est point attribué de fils et il n’existe aucune autre divinité avec Lui; sinon, chaque divinité se serait sûrement emparée de ce qu’elle aurait créé, et certaines en auraient dominé d’autres.» (Coran 23:91)<\/span><\/p>\r\n

Cet argument coranique a été paraphrasé par certains  théologiens musulmans.  La supposition selon laquelle il existerait d’autres divinités parallèlement à Dieu mène à de faux résultats et doit donc être fausse. <\/span><\/p>\r\n

 (a)   Si tous les détails de ce monde résultaient de l’action d’une des divinités, ils ne pourraient, en même temps, résulter de l’action d’une autre divinité. <\/span><\/p>\r\n

 <\/span><\/p>\r\n

 (b)  Mais si ces divinités avaient chacune créé certaines des choses de ce monde, alors chacune voudrait administrer ces choses de manière indépendante, ce qui signifierait que rien, dans son univers à elle, ne pourrait être influencé par quoi que ce soit d’extérieur.  Cela contredit l’unité et l’interdépendance que nous pouvons tous observer dans le monde qui nous entoure. <\/span><\/p>\r\n

 (c)   Et si chaque divinité ne pouvait administrer sa création de manière indépendante, alors certaines d’entre elles finiraient par écraser les autres et si cela se produisait, les vaincues ne seraient alors pas de vraies divinités.  Il ne peut donc y avoir plus d’un seul créateur.<\/span><\/p>\r\n

Comment ce Créateur crée-t-il?  Comme Il se suffit à Lui-même, Il ne dépend de rien qui Lui soit extérieur pour aucune de Ses actions.  Ses actions doivent être précédées d’une intention et l’intention implique un savoir préalable, ce qui ne peut se faire que par un être vivant.  Et comme c’est un être éternel, tous Ses attributs doivent refléter cette qualité.  Ainsi, non seulement possède-t-Il le savoir, mais Il est également Omniscient; non seulement possède-t-Il un pouvoir, mais Il est également Tout-Puissant, etc.<\/span><\/p>\r\n

Comme aucune matière, sous aucune forme, ne correspond à ces attributs et comme tous ces attributs dérivent de l’attribut d’éternité, aucune matière, sous aucune forme, ne peut jouer le rôle de cette cause ultime.  Ces attributs que doit posséder un créateur éternel suffisent, je crois, à démontrer qu’il ne peut s’agir de matière.<\/span><\/p>\r\n

Cette conclusion peut d’ailleurs être confirmée par ce que nous dit la science moderne sur la nature de la matière.<\/span><\/p>\r\n

Pourquoi ce Créateur devrait-Il être le Dieu de l’islam?<\/span><\/h2>\r\n

Certains diront peut-être : « Admettons que cet être soit un Dieu personnel et vivant et qu’Il possède les attributs que vous avez mentionnés; pourquoi devrait-Il être le Dieu de l’islam et non, par exemple, le Dieu du christianisme ou du judaïsme? »   Parce que le Dieu de l’islam est en réalité le Dieu de tous les prophètes, d’Adam à Mohammed, en passant par Jésus et Moïse.  Selon la religion avec laquelle fut envoyé Mohammed, les religions précédentes (incluant le christianisme et le judaïsme) n’ont pas conservé leur forme originale, prêchée par leurs prophètes respectifs, et ont subi maintes altérations.  La seule religion dont Dieu S’est engagé à protéger le Livre contre toute corruption est l’islam, prêché par le dernier de Ses prophètes, Mohammed (que la paix et les bénédictions de Dieu soient sur lui).  Cela ne signifie pas que tout ce qui se trouve dans les autres religions soit faux, bien au contraire!  Il y a beaucoup de bien et de vérité, dans ces religions; ce sont seulement ces éléments, en elles, qui vont à l’encontre de l’islam, qui doivent être considérés comme faux ou mauvais.  Mais même si on prenait la peine de les purger de tout ce qui va à l’encontre de l’islam, chez elles, elles demeureraient moins parfaites que l’islam, surtout dans leur conception de Dieu, et ne seraient pas appropriées pour tenir le rôle de religions universelles.<\/span><\/p>\r\n

Cela dit, laissez-moi vous donner un exemple d’une croyance non-islamique que le Coran considère comme blasphématoire, à savoir la croyance selon laquelle Dieu aurait eu des enfants.  À l’époque du prophète Mohammed, les Arabes croyaient que les anges étaient les filles de Dieu, tandis qu’une majorité de chrétiens croient que Jésus était le fils de Dieu et que certains juifs croient qu’Ezra était le fils de Dieu.  Tout comme le Coran avance des arguments pour démontrer l’impossibilité de l’existence d’autres divinités à part Dieu, il présente également des arguments convaincants pour démontrer l’impossibilité, pour Dieu, d’avoir un enfant, fille ou garçon.  Si le Créateur est Unique et qu’Il Se suffit à Lui-même, alors rien ne peut Lui ressembler :<\/span><\/p>\r\n

 <\/p>\r\n

« Rien ne Lui ressemble. » (Coran 42:11)<\/span><\/p>\r\n

Et puisque tel est le cas, alors :<\/span><\/p>\r\n

 « Il n’a jamais engendré et n’a pas été engendré. » (Coran 112:3)<\/span><\/p>\r\n

 « … Comment aurait-Il un enfant alors qu’Il n’a pas de compagne ?  C’est Lui qui a tout créé, et Il est Omniscient. » (Coran 6:101)<\/span><\/p>\r\n

Le Coran nous dit, donc, que l’affirmation voulant que Dieu ait eu des enfants contredit le fait (reconnu par ceux qui font cette affirmation) qu’Il est le Créateur de l’univers, qu’Il Se suffit à Lui-même et qu’Il n’a jamais eu d’épouse.  Maintenant, s’Il est le Créateur de tous les êtres vivants, cela inclut ceux que l’on a prétendu être Ses enfants.  Or, nul ne crée son propre enfant; il l’engendre plutôt.  Si l’on insiste sur la supposition que l’enfant est uniquement engendré et non créé par Dieu, cela mène à de fausses conclusions :<\/span><\/p>\r\n

L’enfant engendré doit être de même nature que son père et dans ce cas, Dieu ne serait pas unique.<\/span><\/p>\r\n

Dieu ne serait alors pas le créateur de toute chose.<\/span><\/p>\r\n

Dieu serait obligé d’avoir une épouse, qui devrait évidemment être de même nature que Lui (sinon, ils ne pourraient engendrer quoi que ce soit ensemble).<\/span><\/p>\r\n

Mais dans ce cas, le nombre de personnes possédant la même nature que Dieu serait de trois (Dieu inclus).<\/span><\/p>\r\n

Si l’enfant est engendré, alors il ne peut être éternel (et ne peut donc être de même nature que son père).<\/span><\/p>\r\n

Il doit alors être temporel.  Mais dans ce cas, il doit avoir un créateur.  Et si le Dieu, qui est son père, ne peut être à la fois son créateur, il doit nécessairement y avoir un autre créateur que Dieu.  Et dans ce cas, ce créateur serait le véritable créateur, car c’est par Sa volonté et Son pouvoir que l’autre Dieu aurait pu engendrer Son fils…<\/span><\/p>\r\n

Il ne faut donc pas s’étonner que le Coran dise, au sujet de ceux qui prétendent que Dieu a un enfant :<\/span><\/p>\r\n

 «Vous proférez là une chose abominable!  Peu s’en faut que les cieux ne se déchirent, à ces mots, que la terre ne se fende et que les montagnes ne s’écroulent!  Quoi!  Attribuer un fils au Très Miséricordieux alors qu’il ne sied nullement à (la majesté) du Tout Miséricordieux d’avoir un fils! » (Coran 19:89-91)<\/span><\/p>\r\n

<\/h2>","excerpt":"","terms":null,"visibility_roles":"","comment_status":1,"comment_count":0,"read_counter":20753,"lft":568,"rght":569,"promote":1,"sticky":0,"status":1,"publish_start":null,"publish_end":null,"created_at":"2014-08-01T01:57:00.000000Z","updated_at":"2026-04-04T08:43:54.000000Z","language_id":9,"user_id":7,"author_id":112,"publisher_id":0,"category_id":9,"parent_id":397,"author_name":"Jafar Sheikh Idrees","category_name":"The Existence of God","category_slug":"The-Existence-of-God","get_date":"2014-08-01","pdf_asset":"http:\/\/www.islamland.com\/uploads\/articles\/fr-Who is the Creator.pdf","word_asset":"http:\/\/www.islamland.com\/uploads\/articles\/fr-Who is the Creator.docx"},{"id":400,"title":"Wer ist der Sch\u00f6pfer?","slug":"wer-ist-der-schpfer","word":"\/uploads\/articles\/de-Who is the Creator.docx","pdf":"\/uploads\/articles\/de-Who is the Creator.pdf","mime_type":null,"type":"node","path":"\/nodes\/view\/type:article\/slug:wer-ist-der-schpfer","hint":"","body":"

Wer ist der Schöpfer?<\/h1>\r\n

<\/h1>\r\n

Kann es <\/span>Materie sein?<\/span><\/h2>\r\n

\"\"Eine sehr bekannte Frage unter Atheisten ist: ´Angenommen, die Existenz temporaler Dinge würde einen ewigen Grund benötigen, warum sollte es dann der Gott der Religion sein?  Warum kann Materie nicht ewig sein und deshalb kein Bedarf an einem ewigen Schöpfer?´  Ich könnte auf einer islamischen und zugleich vernünftigen Grundlage argumentieren, dass die Eigenschaft der Ewigkeit andere Eigenschaften beinhaltet, die Materie nicht hat und nicht haben kann und angesichts dieser Tatsache kann sie die Rolle des ursprünglichen und ultimativen Grundes temporaler Dinge nicht spielen.  Muslimische Theologen sagen, dass die Ewigkeit der Existenz von der Logik her ewig währende Beständigkeit impliziert.  Dies ist wahr, denn wenn etwas ewig ist, dann ist es für seine Existenz von nichts außerhalb seiner selbst abhängig.  Wenn dies so ist, kann es nie vergehen, weil nur jene Dinge vergehen, die einige ihrer äußeren Bedingungen für ihre Existenz verloren haben.  Wenn der ultimative Grund für temporale Dinge ewig und immerwährend ist, muss er sich selbst genügend sein, [auf arabisch] qayyum<\/em> und ghanie<\/em>.<\/span><\/span><\/p>\r\n

Kann es mehr als einen solchen Schöpfer geben?  Der Quran sagt uns, dasdies nicht möglich ist.<\/span><\/p>\r\n

“Gott hat Sich nicht einen Sohn genommen, und es gibt nichteinen Gott zusammen mit Ihm, sonst wäre bestimmt jeder Gott mit dem weggegangen, was er geschaffen hat und bestimmt hätten manche von ihnen sich über andere erhöht...” (Quran 23:91)<\/span><\/p>\r\n

Dieses Argument aus dem Quran wurde von manchen muslimischen Theologen folgendermaßen ausgelegt.  <\/span><\/p>\r\n

Die Annahme, dass es Gottheiten neben dem einen wahren Gott gibt, führt zu falschen Konsequenzen und muss daher verkehrt sein.  Wenn es mehr als einen Gott gäbe, dann:.  <\/span><\/p>\r\n

(a)   wenn jede Einzelheit von jedem Ding in der Welt das Resultat der  Tat eines der Götter wäre, dann kann es nicht das Resultat der Tat eines anderen Gottes sein.  Wenn aber<\/span><\/p>\r\n

(b)  einige Dinge auf der Welt von einigen Göttern geschaffen wären und andere von anderen Göttern, dann würde jeder Gott unabhängig über das herrschen, was er erschaffen hat, was bedeutet, dass nichtsinseinerWelt nichteinmal prinzipiell durchetwasvon außen beeinflusst werden könnte.  Und wenn dies möglich wäre, dann<\/span><\/p>\r\n

(c)   würden einige Götter die anderen überwältigen, aber wenn dies passiert, dann könnten die, die besiegt wurden, keine wahren Götter sein.  Es kann deshalb nicht mehr als einen Schöpfer geben. <\/span><\/p>\r\n

Wie erschafft dieser Schöpfer?  Da Er sich selbst genügt, kann nicht gesagt werden, Er würde in irgendeiner Seiner Taten von irgendetwas von außerhalb abhängen und es kann daher nicht gesagt werden, dass Er Seine Wirkungen auf die natürliche Weise produziert.  Aber wenn Er keine natürliche Ursache hat, muss Er  volitional agent sein.  Und da eine Absicht Wissen impliziert und Wissen und Absicht Leben implizieren, muss Er ein lebendes Wesen sein.  Da Er ein ewiges und beständiges Wesen ist, müssen alle Seine Eigenschaften diese Qualität wieder spiegeln, also muss Er nicht nur wissend sein, sondern all-wissend, nicht nur mächtig, sondern all-mächtig.  etc.<\/span><\/p>\r\n

Da keine Materie egal in welcher Form diese Eigenschaften zu bieten hat und da alle diese Eigenschaften durch die beiden Eigenschaften der Ewigkeit und Beständigkeit impliziert werden, kann keine Form von Materie jemals die Rolle des ultimativen Grundes spielen.  Soweit zu den Eigenschaften, das sein ewiger und immer währender Schöpfer genug sein muss, zeigt, dass es nicht Materie sein kann, vermute ich.  <\/span><\/p>\r\n

Aber diese Schlussfolgerung kann durch das, was uns die moderne Wissenschaft von der Natur der Materie sagt, bestätigt werden. <\/span><\/p>\r\n

Warum sollte Er der Gott des Islam sein?  <\/span><\/h2>\r\n

Einige könnten sagen: ´Nehmen wir an, dass dieser Gott ein persönlicher und lebender Gott ist und dass Er die Eigenschaften besitzt, die du erwähnt hast, warum sollte es der Gott des Islam sein und nicht , sagen wir mal, der Gott der Christen oder der Juden?’  Der Gott des Islam ist der Gott aller wahrer Propheten Gottes von Adam über Moses, Jesus bis Muhammad.  Aber es ist ein Grundanspruch der Religion, mit der Muhammad gekommen ist, dass alle vorigen Religionen (einschließlich Christentum und Judentum) nicht in ihrer ursprünglichen Form erhalten geblieben sind, die ihre Propheten vertraten, sondern verdreht und verfälscht worden sind.  Die einzige Religion, deren Buch vor jeglicher derartiger Abänderungen bewahrt geblieben ist, ist die Religion des letzten Propheten Gottes, Muhammad, Gottes Segen und Frieden seien mit ihm.  Das bedeutet nicht, dass alles an diesen Religionen falsch oder schlecht sei.  Nein!  Vieles an ihnen ist gut und wahr; nur die Elemente an ihnen, die dem Islam widersprechen, müssen falsch oder schlecht sein.  Aber selbst wenn sie von allem gereinigt würden, das dem Islam widerspricht, wären sie noch immer weniger vollkommen als der Islam, insbesondere in ihren Auffassungen von Gott, deshalb sind sie als universelle Religionen ungeeignet. <\/span><\/p>\r\n

Nachdem ich dies gesagt habe, lass mich ein Beispiel für nicht-islamische religiöse Ansichten geben, die der Quran als gotteslästerlich betrachtet: dass Gott Kinder habe.  Zur Zeit des Propheten glaubten manche Araber, die Engel seien die Töchter Gottes, während einige Christen glaubten, Jesus sei der Sohn Gottes und einige Juden glaubten, Ezra sei der Sohn Gottes.   Genau wie der Quran Argumente für die Unmöglichkeit liefert, dass es mehr Götter neben Gott geben könnte, liefert er auch Argumente, die die Unmöglichkeit für Ihn Kinder zu haben zeigen, sei es männlich oder weiblich.  Wenn der Schöpfer einer ist und sich selbst genügend, dann ist Er auch einzigartig, ahad<\/em>. <\/span><\/p>\r\n

“…es gibt nichts Seinesgleichen...” (Quran 42:11)<\/span><\/p>\r\n

Aber wenn es so ist, dann:.  <\/span><\/p>\r\n

“Nie yeugte Er und nie ist Er gezeugt.” (Quran 112:3)<\/span><\/p>\r\n

“…wie hat Er einen Sohn, und Er hat keine Gefährtin, und Er hat alles geschaffen, und Er weiss alles?” (Quran 6:101)<\/span><\/p>\r\n

Der Quran sagt hier, dass die Behauptung, dass Gott Kinder habe, den Fakten widerspricht (die diejenigen anerkennen, die diese Behauptung machen), dass Er der Schöpfer von allem ist, dass Er sich selbst genügt und dass Er keine Gattin hat.  Wenn Er nun der Schöpfer von allem ist, beinhaltet dies notwendigerweise den einen, von dem behauptet wird, er sei Sein Kind.  Aber wenn es von Ihm geschaffen wurde, kann es nicht Sein Kind sein; es muss eine Seiner Schöpfungen sein.  Man erschafft nicht sein eigenes Kind; man zeugt es.  Wenn darauf bestanden wird, dass dieses Kind tatsächlich gezeugt und nicht von Gott geschaffen wurde, so würde dies folgende schlimme Konsequenzen nach sich ziehen: .<\/span><\/p>\r\n

Das gezeugte Kind muss von derselben Art sein wie sein Vater, in diesem Fall wäre Gott nicht einzigartig und nicht einer. <\/span><\/p>\r\n

Gott wäre nicht der Schöpfer von allem. <\/span><\/p>\r\n

Gott müsste eine Gattin haben, die natürlich von der gleichen Art wie er sein müsste, anderenfalls könnten sie nichts zeugen.<\/span><\/p>\r\n

Aber was die Zahl der Wesen angeht, die von der gleichen Art wie Gott sein müssten, sie würde auf drei erhöht.<\/span><\/p>\r\n

Wenn dieses Kind gezeugt ware, könnte es nicht ewig sein, usw. Also könnte es doch nicht von der gleichen Art wie der Vater sein.   <\/span><\/p>\r\n

Es muss daher temporal sein; aber in diesem Fall muss es einen Schöpfer haben.  Aber wenn der Gott, der sein Vater ist, nicht zur gleichen Zeit sein Schöpfer sein kann, dann muss es da noch seinen Schöpfer geben, einen anderen als Gott den Vater; aber in diesem Fall kann dieser andere Schöpfer der wahre Schöpfer sein, denn durch seine Macht war der erste in der lage, seinen Sohn zu zeugen.  Dies würde die Zahl der Götter auf vier erhöhen. <\/span><\/p>\r\n

Kein Wunder, dass der Quran über diese, die behaupten, Gott habe ein Kind, sagt:<\/span><\/p>\r\n

“Ihr habt schon eine ungeheuerliche Sache gebracht, fast brechen die Himmel davon auseinander, und die Erde spaltet sich, und die Felsenberge fallen nieder in Trümmer, dass sie für den Allerbarmer einen Sohn behaupten.” (Quran 19:89-91)<\/span><\/p>\r\n

 <\/p>","excerpt":"","terms":null,"visibility_roles":"","comment_status":1,"comment_count":0,"read_counter":15881,"lft":570,"rght":571,"promote":1,"sticky":0,"status":1,"publish_start":null,"publish_end":null,"created_at":"2014-08-01T01:57:00.000000Z","updated_at":"2026-04-04T08:14:06.000000Z","language_id":7,"user_id":7,"author_id":112,"publisher_id":0,"category_id":9,"parent_id":397,"author_name":"Jafar Sheikh Idrees","category_name":"The Existence of God","category_slug":"The-Existence-of-God","get_date":"2014-08-01","pdf_asset":"http:\/\/www.islamland.com\/uploads\/articles\/de-Who is the Creator.pdf","word_asset":"http:\/\/www.islamland.com\/uploads\/articles\/de-Who is the Creator.docx"},{"id":416,"title":"Atheists are Polytheists!","slug":"atheists-are-polytheists","word":"\/uploads\/articles\/en-Atheists are Polytheists!.docx","pdf":"\/uploads\/articles\/en-Atheists are Polytheists!.pdf","mime_type":null,"type":"node","path":"\/nodes\/view\/type:article\/slug:atheists-are-polytheists","hint":"","body":"

Atheists are Polytheists!<\/span><\/h1>\r\n

 \"\"<\/p>\r\n

An atheist is said to be someone who denies the existence of the Creator.  This is a good definition, provided that we mean by it that the creator whose existence they deny is the only God of religion, the one true Creator.  Otherwise, atheists do believe in creators, albeit they do not recognize them under that appellation.  This is so because atheists, in their endeavor to find alternatives to God for explaining the existence of the temporal things we see around us, invent some imaginary entities and give them some of the essential attributes of God.<\/span><\/p>\r\n

Thus materialistic atheists used to believe in matter as such a god.  But this matter-god of theirs is not the matter with which we are familiar in our daily life; it is something that is eternal and everlasting, hence the statement, which used to masquerade as a scientific fact, “matter is neither created nor destroyed.”  But when you ask them to point this eternal and everlasting matter you discover that they are only chasing a will-o’-the-wisp.  The matter that we can recognize and to which we can point is matter in the form of the large heavenly bodies, in the form of earthly physical things, and in the form of the constituents of these things: molecules, atoms, subatomic particles, photons, etc., none of which is eternal.  Atheistic materialists used to believe in an eternal matter behind all such material things which come and go, but the advent of the “big bang” theory shattered all hopes in the existence of such matter.  Scientists now believe that everything—matter, energy, even space and time—had a beginning.  In fact they speak about a moment of creation of all these things.<\/span><\/p>\r\n

Another such imaginary god is Nature (with a capital N).  The nature with which we are familiar is the totality of natural things.  But when we are told that Nature does this or that, as atheists are prone to say, we find ourselves at a loss.  What is this Nature?  If it be the one we know, how can it cause or create itself?  But if it is something else, then we want to have proof of its existence.<\/span><\/p>\r\n

The same applies to Evolution.  Now evolution, scientifically speaking, is “the gradual process by which the present diversity of plant and animal life arose from the earliest and most primary organisms…”  (Concise Science Dictionary)  But the Evolution of the atheists is not this process; rather it is the agent which brings about the process.  Only in this unscientific and imaginary sense can evolution take the place of God; otherwise, a believer who accepts the theory of evolution can easily reconcile it with his belief in God, by saying that that process is itself the work of the Creator.<\/span><\/p>\r\n

There are, on the other hand, atheists who say in a misleading way that they believe in God; but on inspection, their god turns out to be the god of the atheists.  I am referring here to people like Einstein, who is said by some to have been a believer, but whose god was in fact not God the Creator in whom we all believe.  Einstein declared that he believed in “Spinoza’s god,” i.e. in a god that is identical with the universe, and who does not thus interfere from outside in its working.  “The man who is thoroughly convinced of the universal operation of the law of causation, “says Einstein, “cannot for a moment entertain the idea of a being who interferes in the course of events.” [Quoted by Hans Kung, Does God Exist?  Vantage Books, 1981, p. 629]<\/span><\/p>\r\n

Thus all atheists are in fact polytheists, or mushriks<\/em>.  A mushrik<\/em>, according to Islam, is one who believes in a god or gods besides, or to the exclusion of, the one true God, or who worships such gods, even if he also worships the true God.  That perhaps is the reason why the Qur’an never talks about atheists, but only aboutmushriks<\/em> (or polytheists).<\/span><\/p>\r\n

 <\/p>\r\n

 <\/p>","excerpt":"","terms":null,"visibility_roles":"","comment_status":1,"comment_count":0,"read_counter":21457,"lft":603,"rght":606,"promote":1,"sticky":0,"status":1,"publish_start":null,"publish_end":null,"created_at":"2014-08-01T23:59:00.000000Z","updated_at":"2026-04-04T08:13:22.000000Z","language_id":1,"user_id":7,"author_id":112,"publisher_id":0,"category_id":9,"parent_id":null,"author_name":"Jafar Sheikh Idrees","category_name":"The Existence of God","category_slug":"The-Existence-of-God","get_date":"2014-08-01","pdf_asset":"http:\/\/www.islamland.com\/uploads\/articles\/en-Atheists are Polytheists!.pdf","word_asset":"http:\/\/www.islamland.com\/uploads\/articles\/en-Atheists are Polytheists!.docx"},{"id":417,"title":"Les ath\u00e9es sont en fait des polyth\u00e9istes","slug":"les-athes-sont-en-fait-des-polythistes","word":"\/uploads\/articles\/fr-Atheists are Polytheists!.docx","pdf":"\/uploads\/articles\/fr-Atheists are Polytheists!.pdf","mime_type":null,"type":"node","path":"\/nodes\/view\/type:article\/slug:les-athes-sont-en-fait-des-polythistes","hint":"","body":"

Les athées sont en fait des polythéistes<\/h1>\r\n

\"\"<\/p>\r\n

On dit d’une personne athée qu’elle nie l’existence du Créateur.  Ce n’est pas une mauvaise définition, si l’on entend, par cette définition, que le créateur dont ils nient l’existence est Dieu.  Car dans les faits, les athées croient en toutes sortes de créateurs, même s’ils ne font pas référence à eux sous cette appellation.  Cela parce que les athées, dans leurs efforts pour trouver des alternatives à Dieu pouvant expliquer l’existence des choses qui nous entourent, sont passés maîtres dans l’art d’inventer toutes sortes d’entités imaginaires et de leur prêter certains attributs essentiels de Dieu.<\/span><\/p>\r\n

C’est ainsi que les athées matérialistes croient en la matière plutôt qu’en Dieu.  Mais cette matière, qu’ils élèvent au rang de divinité, n’est pas cette matière avec laquelle nous sommes familiers; il s’agit plutôt d’une matière éternelle, ce qui explique cette affirmation connue du monde scientifique : « rien ne se crée, rien ne se perd ».  Mais quand vous leur demandez de vous montrer cette matière éternelle, leur réponse demeure vague.  La matière que nous pouvons reconnaître et que nous pouvons pointer du doigt est celle que nous retrouvons, sous forme de corps célestes, de choses physiques terrestres et de constituants de ces choses : molécules, atomes, particules subatomiques, photons, etc, et aucun d’entre eux n’est éternel.  Les matérialistes athées ont longtemps cru à une matière éternelle se cachant derrière toutes ces choses matérielles qui vont et qui viennent, mais l’apparition de la théorie du « big bang » est venue détruire leurs illusions.  Les scientifiques croient maintenant que tout – la matière, l’énergie et même l’espace-temps – a connu un commencement.  En fait, ils font référence à un moment de création pour toutes ces choses.<\/span><\/p>\r\n

Une autre divinité fabriquée de toutes pièces est la Nature (avec un grand N).  La nature que nous connaissons tous est celle qui constitue la totalité des choses naturelles qui nous entourent.  Mais lorsqu’on entend des gens dire que la Nature a fait ceci ou cela, comme le disent souvent les athées, nous ne comprenons plus : qu’est-ce que cette Nature?  Si c’est celle que nous connaissons, comment peut-elle se créer, être sa propre cause?  Mais s’il s’agit d’autre chose, d’une autre entité, alors nous aimerions avoir la preuve de l’existence de cette Nature qui semble détenir une volonté et un pouvoir propres.<\/span><\/p>\r\n

Le même raisonnement s’applique à l’évolution.  D’un point de vue scientifique, l’évolution est « le processus graduel par lequel la faune et la flore ont émergé d’organismes primitifs… ».  Mais l’évolution dont parlent les athées est bien plus que cela; il s’agit de l’agent qui entraîne le processus.  Et c’est dans ce sens non-scientifique et imaginaire que l’évolution prend la place de Dieu dans leur esprit.  Sinon, le fait, pour un croyant, de croire en la théorie de l’évolution ne va pas à l’encontre de sa croyance en Dieu, s’il croit que ce processus est l’œuvre de Dieu.<\/span><\/p>\r\n

Il y a, par ailleurs, des athées qui affirment croire en Dieu, mais d’une manière qui porte à confusion.  En y regardant de plus près, on se rend compte que leur dieu est tout simplement le dieu des athées.  Je fais référence, ici, à des gens comme Albert Einstein, dont certains ont dit qu’il était croyant, mais pas en ce Dieu Créateur auquel nous croyons.  Einstein aurait affirmé croire au « dieu de Spinoza », i.e. à une divinité identique à l’univers et qui, par conséquent, n’intervient pas de l’extérieur dans son fonctionnement.  « Celui qui est convaincu par la loi causale régissant tout événement ne peut absolument pas envisager l’idée d’un être intervenant dans le processus cosmique. »  (Albert Einstein, Comment je vois le monde<\/em>, 1939)<\/span><\/p>\r\n

Ainsi, tous les athées sont en fait des polythéistes, ou moushriks<\/em>, en arabe.  Unmoushrik<\/em>, en islam, est celui qui croit en d’autres divinités en même temps qu’il croit en Dieu, ou à l’exclusion de Dieu.  Peut-être est-ce la raison pour laquelle le Coran ne parle jamais d’athées, mais de polythéistes.<\/span><\/p>\r\n

 <\/p>","excerpt":"","terms":null,"visibility_roles":"","comment_status":1,"comment_count":0,"read_counter":14315,"lft":604,"rght":605,"promote":1,"sticky":0,"status":1,"publish_start":null,"publish_end":null,"created_at":"2014-08-02T00:02:00.000000Z","updated_at":"2026-04-04T08:58:04.000000Z","language_id":9,"user_id":7,"author_id":112,"publisher_id":0,"category_id":9,"parent_id":416,"author_name":"Jafar Sheikh Idrees","category_name":"The Existence of God","category_slug":"The-Existence-of-God","get_date":"2014-08-02","pdf_asset":"http:\/\/www.islamland.com\/uploads\/articles\/fr-Atheists are Polytheists!.pdf","word_asset":"http:\/\/www.islamland.com\/uploads\/articles\/fr-Atheists are Polytheists!.docx"},{"id":418,"title":"Rational Answers to Ideological Commitments","slug":"rational-answers-to-ideological-commitments","word":"\/uploads\/articles\/en-Rational Answers to Ideological Commitments.docx","pdf":"\/uploads\/articles\/en-Rational Answers to Ideological Commitments.pdf","mime_type":null,"type":"node","path":"\/nodes\/view\/type:article\/slug:rational-answers-to-ideological-commitments","hint":"","body":"

Rational Answers to Ideological Commitments<\/h1>\r\n

\"\"<\/p>\r\n

Why Islam?  The question “why?” demands a rational answer.  However, many people think that it is not possible to give rational answers to ideological commitments (by ideology, we mean a system of thought).  They believe that a commitment to any theistic ideology is an irrational act.  One cannot deny the fact that many people do commit themselves illogically to various ideologies and continue to hold onto them only because they find themselves to be raised up in particular communities.  They accept such ideologies in just the same way as they would accept a traditional form of dress handed down to them through the generations.  For example, a person might be deeply committed to a nationalistic ideology simply because it may be the best way to win the support of the masses and thereby gain personal political power.<\/span><\/p>\r\n

Let us analyze two commonly found views regarding ideological commitments:<\/span><\/p>\r\n

·        The first states that a commitment to any ideology which involves some type of deity must necessarily be irrational.<\/span><\/p>\r\n

The premise of those who say this is that the fundamental claims of all such ideologies are beyond the comprehension of the human mind.  Those who have accepted such a premise have concluded that all types of such ‘belief’ must be based on irrational and imaginary thoughts rather than on reality.<\/span><\/p>\r\n

·        The opposite view is held by people who seek to justify their ‘belief’ in certain irrational ideas by claiming that reason is limited.<\/span><\/p>\r\n

In fact, the followers of this ideology state that people should commit themselves to such ideas by simply having ‘faith’.  The conclusion of these people is that ultimate reality must be irrational in essence and therefore incomprehensible to the human mind.  They go on to say that their ideology must be accepted or ‘believed’ without reason, in order to attain some type of ‘salvation’.<\/span><\/p>\r\n

This kind of argument is very difficult to accept because as human beings, we may ask: What do we have other than the usage of our minds for acquiring knowledge?  <\/strong>If we are told to ‘believe’ in something that is irrational (i.e.  beyond all reason), such as a type of being which is both mortal and immortal, we cannot possibly digest such an idea.  Therefore it does not seem unnatural for us to demand that our way of thinking and living be based solely upon those concepts which can be verified <\/em>as being true.<\/span><\/p>\r\n

Going back to the first view regarding ideological commitments, we see that this view contends that we cannot and should not believe in that which we cannotcomprehend<\/em>.  The emphasis lies on the word comprehend, and so it must be defined.  It is true that one cannot have an adequate mental picture of some mathematical and scientific facts.  For example, one cannot have an adequate mental or visual picture of the curvature of space, or one of the mathematical concepts of infinity.  Nor can we really have an adequate mental picture of the way in which certain animals experience things, such as the way in which bats ‘see’ by using ultrasonic waves.  However, we know these concepts to be true because of solid evidence and not because of some non-rational ideas.  Therefore we can say that we do indeed comprehend them.<\/span><\/p>\r\n

Now what about the concept of a singular, all-knowing entity which has created the universe?  It is impossible to have any mental or visual picture of such an entity, for evidence tells us that this entity must be unlike anything in the universe because this entity must be independent of space and time.  The evidence<\/em> for the existence of this single intelligence lies in the design of nature itself, which we can freely examine; hence, such an ideology is rational.  If one realizes this - through confirmation - then one can proceed to answer the question: Why Islam?<\/span><\/p>\r\n

One of the main problems with an atheistic ideology is that it cannot explain intelligence in the processes of the universe<\/em>.  Another problem is that it tends to deprive life of meaning.  Furthermore, we know that human beings are naturally inclined to be honest; however, in atheism there is a denial of an ultimate originator and of anything beyond death, which creates a contradiction and leads to an inconsistency in behaviour – on the one hand a person would be inclined to be honest, and on the other to be dishonest ‘to make the most of this world’.[1]<\/span><\/span><\/span><\/a><\/span><\/p>\r\n

Broadly speaking, with regard to theistic ideologies we have the revealed, the distorted and the man-made.  One can easily say that a way of life communicated to humankind by the creator of this universe is preferred to man-made ideologies.  If one wants to follow the advice of that which has made the universe and all that it contains - regarding what is beneficial or harmful - then it is better to refer to pristine communication from this originator, than to that communication which has been fabricated or distorted by man.<\/span><\/p>\r\n

Those ideologies claiming to be based on revelations can be subjected to a number of tests, the first and most important of which is that of consistency.  We must look for two types of consistency: internal and external.  Internal consistency<\/strong> means that a statement made in a book must not contradict another statement in the same book.  External consistency<\/strong> means that a statement made in a book must not contradict facts as we know, be they psychological, physical, chemical, historical, geographical, biological and so on.  Applying these tests, consider the most important truth that all the supposedly revealed ideologies proclaim, that is, the existence and perfect attributes of God.  God for all ideologies, that claim to be revealed, is supposed to be all knowing, all merciful, everlasting etc.  However, some books imply that God’s knowledge is limited and imperfect by saying that, for example, God was deceived by a human.  In contrast, the Quran provides the perfect concept of an all-knowing, singular originator of this universe.<\/span><\/p>\r\n

This leads us to the next test - that of authenticity<\/strong>.  The question that should be asked is whether the scriptures that we have today are indeed a communication from the Creator to humankind.  A study of the history of Islam would show that the present Quran is exactly the same as that which was communicated over one thousand four hundred years ago.  During its revelation it was committed to memory by a large number of people and also written down.<\/span><\/p>\r\n

Yet another test is that of comprehensiveness<\/strong>.  A truly comprehensive ideology, revealed to humankind by the designer of the universe, would describe the most beneficial system in all spheres of life including the political, economical, social, medical and environmental spheres.<\/span><\/p>\r\n

Lastly, we might look at the test of universality<\/strong>.  Clearly, an ideology which is historically or graphically bound is not as good as that which applicable to all human beings, irrespective of the time and place of their origin.<\/span><\/p>\r\n

In conclusion, if one uses the criteria of universality, comprehensiveness, authenticity and above all, consistency, one would find the Quran unique and worthy of investigation.  It is interesting to note that the Quran itself stresses the above-mentioned approach.  For example, in verse 82 of chapter 4, it is said, “Will they not ponder about the Quran?  If it had been from other than God, then they would have surely found in it many inconsistencies.”<\/strong><\/span><\/p>\r\n


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\r\n Footnotes: <\/span>\r\n
\r\n

[1]<\/span><\/span><\/span><\/a> If everyone insisted on ‘making the most of this world’, society as we know it would not exist.  As a case in point, let us suppose that all those who wanted to ‘make the most of this world’ resorted to thievery.  If this happened, no one would be producing the goods (growing food for instance) that the rest of us could steal.  Hence it seems that ‘making the most of this world’ as system of action is doomed to failure.  Could it then be a viable system of belief?<\/span><\/p>\r\n<\/div>\r\n<\/div>\r\n

 <\/p>","excerpt":"","terms":null,"visibility_roles":"","comment_status":1,"comment_count":0,"read_counter":20039,"lft":607,"rght":612,"promote":1,"sticky":0,"status":1,"publish_start":null,"publish_end":null,"created_at":"2014-08-02T00:02:00.000000Z","updated_at":"2026-04-04T09:10:31.000000Z","language_id":1,"user_id":7,"author_id":112,"publisher_id":0,"category_id":9,"parent_id":null,"author_name":"Jafar Sheikh Idrees","category_name":"The Existence of God","category_slug":"The-Existence-of-God","get_date":"2014-08-02","pdf_asset":"http:\/\/www.islamland.com\/uploads\/articles\/en-Rational Answers to Ideological Commitments.pdf","word_asset":"http:\/\/www.islamland.com\/uploads\/articles\/en-Rational Answers to Ideological Commitments.docx"},{"id":419,"title":"R\u00e9ponses rationnelles \u00e0 certaines convictions id\u00e9ologiques","slug":"rponses-rationnelles--certaines-convictions-idologiques","word":"\/uploads\/articles\/fr-Rational Answers to Ideological Commitments.docx","pdf":"\/uploads\/articles\/fr-Rational Answers to Ideological Commitments.pdf","mime_type":null,"type":"node","path":"\/nodes\/view\/type:article\/slug:rponses-rationnelles--certaines-convictions-idologiques","hint":"","body":"

Réponses rationnelles à certaines convictions idéologiques<\/h1>\r\n

\"\"<\/p>\r\n

 <\/p>\r\n

Pourquoi l’islam?  La question « pourquoi » exige une réponse rationnelle.  Mais nombreux sont ceux qui croient impossible de donner des réponses rationnelles à des convictions idéologiques (par idéologie, nous entendons un système de pensée).  Car ils estiment qu’une croyance en quelque idéologie théiste que ce soit est un acte irrationnel.  On ne peut, il est vrai, nier le fait que de nombreuses personnes croient de façon irrationnelle à diverses idéologies et continuent de le faire uniquement parce qu’elles ont été élevées dans une famille ou une communauté particulières.  Elles acceptent ces idéologies comme on accepte un habit culturel ou des coutumes diverses, transmises de génération en génération.  Par exemple, une personne peut croire profondément en une idéologie nationaliste tout simplement parce que c’est la meilleure façon de s’assurer le soutien des masses et d’obtenir un certain pouvoir politique.<\/span><\/p>\r\n

Analysons deux points de vue communs sur les convictions idéologiques :<\/span><\/p>\r\n

·       <\/span>Le premier affirme qu’une croyance en toute idéologie qui implique une forme ou une autre de déité est nécessairement irrationnelle.<\/span><\/p>\r\n

La prémisse de ceux qui font une telle affirmation est que les fondements de telles idéologies se situent au-delà de la capacité de compréhension de l’esprit humain.  Ceux qui adoptent une telle prémisse concluent que toutes les croyances de ce type se fondent sur des idées irrationnelles et imaginaires plutôt que sur la réalité.<\/span><\/p>\r\n

·       <\/span>Le deuxième point de vue est adopté par ceux qui cherchent à justifier leur croyance en certaines idées irrationnelles en affirmant que la raison est limitée.<\/span><\/p>\r\n

Ceux qui embrassent cette idéologie affirment que les gens ne peuvent croire à ces idées qu’en ayant la foi.  La conclusion de ces gens est que la réalité ultime doit être essentiellement irrationnelle et, donc, incompréhensible à l’esprit humain.  Ils estiment donc que leur idéologie doit être acceptée sans faire appel au raisonnement, afin d’atteindre un quelconque « salut ».<\/span><\/p>\r\n

Ce genre d’argument est difficile à accepter, car en tant qu’êtres humains, on est en droit de se demander : « Comment acquérir le savoir autrement que par l’utilisation de notre esprit et de notre raison? »  Si l’on nous demande de croire en quelque chose d’irrationnel, comme de croire, par exemple, en un être qui serait à la fois mortel et immortel, nous ne pourrions y croire.  Il nous apparaît donc comme raisonnable d’exiger que notre façon de vivre et de penser se fonde uniquement sur ces concepts dont la véracité est vérifiable<\/em>.<\/span><\/p>\r\n

Le premier point de vue sur les convictions idéologiques soutient, en quelque sorte, que nous ne pouvons et ne devrions croire en quoi que ce soit que nous ne pouvons comprendre<\/em>.  Le terme comprendre<\/em>, ici, doit être défini.  D’abord, il est vrai que nous ne pouvons nous représenter une image mentale claire d’un problème mathématique ou de faits scientifiques.  Par exemple, nous ne pouvons nous faire une image mentale adéquate de la courbure spatiale et d’un des concepts mathématiques de l’infini.  Tout comme nous ne pouvons, non plus, nous faire une image mentale claire de la façon dont certains animaux expérimentent les choses, de la façon dont les chauves-souris, par exemple, arrivent à « voir » en utilisant les ultrasons.  Cela ne nous empêche toutefois pas de reconnaître ces concepts parce qu’on peut les démontrer par des preuves solides.  Nous pouvons donc affirmer qu’à l’aide de notre esprit, nous arrivons à les comprendre.<\/span><\/p>\r\n

Parlons maintenant du concept d’une entité unique, omnisciente, qui a créé tout l’univers.  Est-il possible de se créer une image mentale claire d’une telle entité, tout en sachant qu’elle ne ressemble à rien de ce que nous connaissons, en ce monde, car elle ne dépend aucunement de l’espace et du temps?  La preuve de l’existence de cette intelligence unique se trouve dans le dessein intelligent que l’on constate tous, autour de soi.  Une telle idéologie est donc rationnelle par définition.  Si l’on comprend cette réalité et qu’on la confirme à l’aide des nombreuses preuves qui la démontrent, alors on peut se poser la question à savoir, puisque cette entité existe, pourquoi l’islam plutôt qu’un autre système de pensée?<\/span><\/p>\r\n

L’un des principaux problèmes, avec l’idéologie athée, est qu’elle est incapable d’expliquer l’intelligence dans le processus de l’univers.  Un autre problème est qu’elle tend à priver la vie de tout sens.  Nous savons que l’être humain est naturellement enclin à être honnête; mais dans l’athéisme, on nie l’existence d’un créateur et de quoi que ce soit après la mort, ce qui crée une contradiction et un manque de cohérence dans le comportement – d’un côté, l’athée est enclin à être honnête, mais de l’autre, il se montre malhonnête envers lui-même pour « profiter de la vie au maximum ».[1]<\/span><\/span><\/span><\/a><\/span><\/p>\r\n

Généralement parlant, du côté des idéologies théistes, nous trouvons de véritables révélations, des révélations déformées et altérées et des inventions pures et simples.  Il va de soi qu’un mode de vie transmis aux humains par le créateur de l’univers est préférable à une idéologie inventée par l’homme.  Si l’on souhaite suivre les commandements de celui qui a créé l’univers et tout ce qu’il contient, il est préférable de se référer aux communications originales de ce créateur plutôt qu’aux communications inventées ou altérées par l’homme.<\/span><\/p>\r\n

Les idéologies qui prétendent se fonder sur la révélation peuvent être soumises à divers tests, dont le premier et le plus important est la cohérence et la logique.  Il y a deux types de cohérences : interne et externe.  La cohérence interne signifie qu’une affirmation faite dans un livre ne doit pas contredire une autre affirmation faite dans le même livre.  La cohérence externe signifie qu’une affirmation faite dans un livre ne doit pas contredire les faits tels que nous les connaissons, qu’ils soient psychologiques, physiques, chimiques, historiques, géographiques, biologiques, etc.  Pour toutes les idéologies qui prétendent se fonder sur la révélation, Dieu est censé être omniscient, miséricordieux, infini, etc.  Pourtant, certains livres religieux laissent entendre que le savoir de Dieu est limité et imparfait en affirmant, par exemple, que Dieu fut trompé par un être humain.  Par opposition, le Coran présente le concept parfait d’un créateur de l’univers unique et omniscient.<\/span><\/p>\r\n

Le second test est celui de l’authenticité.  On doit, ici, se demander si les écritures que nous possédons, de nos jours, sont vraiment une communication du créateur de l’univers à l’humanité.  Une étude de l’histoire de l’islam démontre sans l’ombre d’un doute que le Coran que nous possédons, aujourd’hui, est exactement le même que celui qui fut transmis aux hommes il y a 1400 ans.  Durant sa révélation, il fut mémorisé par un très grand nombre de personnes, en plus d’être mis par écrit.<\/span><\/p>\r\n

Le troisième test est celui de son exhaustivité.  Une idéologie vraiment exhaustive, révélée à l’humanité par le créateur de l’univers, doit décrire le système le plus avantageux dans toutes les sphères de la vie incluant les sphères politique, économique, sociale, médicale et environnementale.<\/span><\/p>\r\n

Enfin, cette idéologie doit passer le test de l’universalité.  Une idéologie limitée dans le temps et dans l’espace, historiquement et géographiquement, ne peut être aussi bonne qu’une idéologie qui s’adresse à tous les êtres humains, peu importe leur époque et leur situation géographique.<\/span><\/p>\r\n

Pour conclure, si les critères d’universalité, d’exhaustivité, d’authenticité et, surtout, de cohérence sont remplis, sachez que le Coran correspond à tous ces critères et qu’il vaut vraiment la peine d’être étudié sérieusement.  Et il est intéressant de souligner que le Coran lui-même encourage une telle approche.  Ne dit-il pas, dans le verset 82 de la quatrième sourate : « Ne méditent-ils donc pas sur le Coran?  S’il provenait d’un autre que Dieu, ils y trouveraient maintes contradictions. »<\/span><\/strong><\/span><\/p>\r\n


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\r\n Footnotes: <\/span>\r\n
\r\n

[1]<\/span><\/span><\/span><\/a> <\/span>Si chaque personne insistait pour “profiter de la vie au maximum”, la société, telle que nous la connaissons, n’existerait pas.  À titre d’exemple, supposons que tous ceux cherchant à tirer le maximum de cette vie se mettent à voler.  Si tel était le cas, plus personne ne produirait de biens (agriculture, par exemple), qui finiraient de toute façon par être volés.  Donc si « profiter de la vie au maximum » était érigé en système, il serait voué à l’échec assez rapidement.  Peut-on, alors, le considérer comme un système de croyance viable?<\/span><\/p>\r\n<\/div>\r\n<\/div>\r\n

 <\/p>","excerpt":"","terms":null,"visibility_roles":"","comment_status":1,"comment_count":0,"read_counter":12510,"lft":608,"rght":609,"promote":1,"sticky":0,"status":1,"publish_start":null,"publish_end":null,"created_at":"2014-08-02T00:07:00.000000Z","updated_at":"2026-04-04T06:19:52.000000Z","language_id":9,"user_id":7,"author_id":112,"publisher_id":0,"category_id":9,"parent_id":418,"author_name":"Jafar Sheikh Idrees","category_name":"The Existence of God","category_slug":"The-Existence-of-God","get_date":"2014-08-02","pdf_asset":"http:\/\/www.islamland.com\/uploads\/articles\/fr-Rational Answers to Ideological Commitments.pdf","word_asset":"http:\/\/www.islamland.com\/uploads\/articles\/fr-Rational Answers to Ideological Commitments.docx"},{"id":420,"title":"Respostas racionais para compromissosideol\u00f3gicos","slug":"respostas-racionais-para-compromissosideolgicos","word":"\/uploads\/articles\/pt-Rational Answers to Ideological Commitments.docx","pdf":"\/uploads\/articles\/pt-Rational Answers to Ideological Commitments.pdf","mime_type":null,"type":"node","path":"\/nodes\/view\/type:article\/slug:respostas-racionais-para-compromissosideolgicos","hint":"","body":"

Respostas racionais para compromissosideológicos<\/h1>\r\n

\"\"<\/span><\/p>\r\n

 <\/p>\r\n

Por que Islã?  A pergunta “por quê?” demanda uma resposta racional.  Entretanto, muitas pessoas pensam que não é possível dar respostas racionais para compromissos ideológicos (por ideologia queremos dizer sistema de pensamento).  Acreditam que um comprometimento com qualquer ideologia teísta é um ato irracional.  Não se pode negar o fato de que muitas pessoas se comprometem de forma ilógica a várias ideologias e continuam a se apegar a elas somente por que cresceram naquelas comunidades.  Aceitam tais ideologias da mesma forma que aceitariam uma forma tradicional de vestimenta passada a eles por gerações.  Por exemplo, uma pessoa pode ser profundamente comprometida com uma ideologia nacionalista porque essa pode ser a melhor maneira de angariar apoio das massas e, portanto, obter poder político pessoal.<\/span><\/p>\r\n

Vamos analisar duas opiniões comumente encontradas em relação a comprometimentos ideológicos:<\/span><\/p>\r\n

·       <\/span>A primeira afirma que um comprometimento com qualquer ideologia que envolve algum tipo de deidade deve necessariamente ser irracional.<\/span><\/p>\r\n

A premissa daqueles que dizem isso é que as reivindicações fundamentais de todas essas ideologias estão além da compreensão da mente humana.  Os que aceitaram essa premissa concluíram que todos esses tipos de “crenças” devem ser baseados em pensamentos irracionais e imaginários, ao invés de em realidade.<\/span><\/p>\r\n

·       <\/span>A opinião oposta é mantida por pessoas que buscam justificar sua “crença” com base em certas ideias irracionais alegando que a razão é limitada.<\/span><\/p>\r\n

De fato, os seguidores dessa ideologia afirmam que as pessoas devem se comprometer a essas ideias simplesmente tendo “fé”.  A conclusão dessas pessoas é que a realidade suprema deve ser irracional em essência e, portanto, incompreensível para a mente humana.  Prosseguem dizendo que sua ideologia deve ser aceita ou “acreditada” sem razão, para alcançar algum tipo de “salvação’”.<\/span><\/p>\r\n

Esse tipo de argumento é muito difícil de aceitar porque, como seres humanos, podemos perguntar: O que mais temos, além do uso de nossas mentes, para adquirir conhecimento?<\/strong>  Se nos é dito para “acreditar” em algo que é irracional (ou seja, além de toda a razão), como um tipo de ser que é ao mesmo tempo mortal e imortal, não podemos digerir essa ideia.  Portanto, não parece fora do normal para nós exigir que nossa forma de pensar e viver seja baseada somente naqueles conceitos que podem ser verificados<\/em> como sendo verdadeiros.<\/span><\/p>\r\n

Retornando à primeira opinião em relação a comprometimentos ideológicos, vemos que essa opinião argumenta que não podemos e não devemos acreditar no que não podemos compreender<\/em>.  A ênfase reside na palavra compreender e, assim, ela deve ser definida.  É verdade que não se pode ter uma imagem mental adequada de fatos matemáticos e científicos.  Por exemplo, não se pode ter uma imagem mental ou visual adequada da curvatura do espaço ou de um dos conceitos matemáticos de infinito.  Nem podemos ter uma imagem mental adequada da forma como certos animais experimentam coisas, como a forma com a qual os morcegos “veem” por meio de ondas ultrassônicas.  Entretanto, sabemos que esses conceitos são verdadeiros por causa de evidência sólida e não por causa de algumas ideias não racionais.  Portanto, podemos dizer que de fato os compreendemos.<\/span><\/p>\r\n

E sobre o conceito de uma entidade única e onisciente que criou o universo? É impossível ter qualquer imagem mental ou visual dessa entidade, porque a evidência nos diz que essa entidade deve ser diferente de tudo no universo, porque deve ser independente de tempo e espaço.  A evidência<\/em> para a existência dessa inteligência única reside no projeto da natureza, que podemos examinar livremente; portanto, essa ideologia é racional.  Ao perceber-se isso - através de confirmação - então é possível prosseguir para responder a pergunta: Por que Islã?<\/span><\/p>\r\n

Um dos problemas principais com uma ideologia ateísta é que não pode explicar inteligência no processo do universo<\/em>.  Outro problema é que tende a privar a vida de significado.  Além disso, sabemos que os seres humanos são naturalmente inclinados a serem honestos; entretanto, no ateísmo existe uma negação de um originador supremo e de qualquer coisa além da morte, que cria uma contradição e leva a uma inconsistência no comportamento - de um lado uma pessoa estaria inclinada a ser honesta e, de outro, a ser desonesta “para tirar o máximo proveito desse mundo”.[1]<\/span><\/span><\/a><\/span><\/p>\r\n

Falando de maneira geral, com relação às ideologias teístas temos a revelada, a distorcida e a feita pelo homem.  Pode-se facilmente dizer que um modo de vida comunicado à humanidade pelo criador desse universidade é preferível a ideologias feitas pelo homem.  Se desejarmos seguir o conselho do que fez o universo e tudo que ele contém - em relação ao benéfico ou prejudicial - então é melhor referirmo-nos à comunicação pristina de seu originador do que à comunicação fabricada ou distorcida pelo homem.<\/span><\/p>\r\n

As ideologias que alegam ser baseadas em revelações podem ser sujeitas a vários testes, dos quais o primeiro e mais importante é o da consistência.  Devemos procurar dois tipos de consistência: interna e externa.  Consistência interna<\/strong> significa que uma afirmação feita em um livro não deve contradizer outra afirmação no mesmo livro.  Consistência externa<\/strong> significa que uma afirmação feita em um livro não deve contradizer fatos como os conhecemos, sejam psicológicos, físicos, químicos, históricos, geográficos, biológicos e assim por diante.  Ao aplicar esses testes, considere a verdade mais importante que todas as ideologias supostamente reveladas proclamam, ou seja, a existência e atributos perfeitos de Deus.  Deus para todas as ideologias, que afirmam ser reveladas, é supostamente onisciente, misericordioso, eterno, etc.  Entretanto, alguns livros insinuam que o conhecimento de Deus é limitado e imperfeito ao dizer, por exemplo, que Deus foi iludido por um humano.  Em contraste, o Alcorão fornece o conceito perfeito de um originador desse universo onisciente e único.<\/span><\/p>\r\n

Isso nos leva ao próximo teste - o da autenticidade<\/strong>.  A pergunta que devemos fazer é se as escrituras que temos hoje são de fato uma comunicação do Criador para a humanidade.  Um estudo da história do Islã mostraria que o Alcorão atual é exatamente o mesmo que foi comunicado há mais de mil e quatrocentos anos.  Durante sua revelação foi memorizado por um grande número de pessoas e também registrado por escrito.<\/span><\/p>\r\n

Outro teste é o da abrangência<\/strong>.  Uma ideologia verdadeiramente abrangente, revelada para a humanidade pelo projetista do universo, descreveria o sistema mais benéfico em todas as esferas da vida, incluindo as esferas política, econômica, social, médica e ambiental.<\/span><\/p>\r\n

Por último, podemos olhar para o teste da universalidade<\/strong>.  Claramente uma ideologia que é histórica e graficamente limitada não é tão boa quanto a que é aplicável a todos os seres humanos, independente do tempo e lugar de sua origem.<\/span><\/p>\r\n

Em conclusão, se usarmos o critério da universalidade, abrangência, autenticidade e, acima de tudo, da consistência, encontraremos o Alcorão único e merecedor de investigação.  É interessante notar que o próprio Alcorão enfatiza a abordagem mencionada acima.  Por exemplo, no versículo 82 do capítulo 4, é dito: “Não meditam, acaso, no Alcorão? Se fosse de outra origem, que não de Deus, haveria nele muitas discrepâncias.”<\/strong><\/span><\/p>\r\n


\r\n
\r\n Footnotes: <\/span>\r\n
\r\n

[1]<\/span><\/span><\/span><\/a> Se todos insistissem em “tirar o máximo proveito desse mundo”, a sociedade como a conhecemos não existiria.  Vamos supor que todos aqueles que queriam “tirar o máximo proveito desse mundo” recorressem aos roubos.  Se isso acontecesse, ninguém estaria produzindo os bens (plantando alimentos, por exemplo) que o resto de nós poderia roubar.  Assim, parece que “tirar o máximo proveito desse mundo” como sistema de ação está condenado ao fracasso.  Poderia então ser um sistema viável de crença?<\/span><\/span><\/p>\r\n<\/div>\r\n<\/div>\r\n

 <\/p>","excerpt":"","terms":null,"visibility_roles":"","comment_status":1,"comment_count":0,"read_counter":8464,"lft":610,"rght":611,"promote":1,"sticky":0,"status":1,"publish_start":null,"publish_end":null,"created_at":"2014-08-02T00:07:00.000000Z","updated_at":"2026-04-04T01:50:54.000000Z","language_id":15,"user_id":7,"author_id":112,"publisher_id":0,"category_id":9,"parent_id":418,"author_name":"Jafar Sheikh Idrees","category_name":"The Existence of God","category_slug":"The-Existence-of-God","get_date":"2014-08-02","pdf_asset":"http:\/\/www.islamland.com\/uploads\/articles\/pt-Rational Answers to Ideological Commitments.pdf","word_asset":"http:\/\/www.islamland.com\/uploads\/articles\/pt-Rational Answers to Ideological Commitments.docx"},{"id":422,"title":"Secularism and Moral Values","slug":"secularism-and-moral-values","word":"\/uploads\/articles\/en-Secularism and Moral Values.docx","pdf":"\/uploads\/articles\/en-Secularism and Moral Values.pdf","mime_type":null,"type":"node","path":"\/nodes\/view\/type:article\/slug:secularism-and-moral-values","hint":"","body":"

Secularism and Moral Values<\/h1>\r\n

\"\"<\/p>\r\n

 <\/p>\r\n

Moral values, such as honesty, trustworthiness, justice and chastity, are originally innate values which God planted in the hearts of mankind; then He sent His messengers with a system of life in accordance to this innate disposition to affirm it.<\/span><\/p>\r\n

“So set your face toward the religion, as one by nature upright; the instinctive (religion) which God has created in mankind.  There is no altering (the laws) of God’s creation.  That is the right religion but most people do not know.” (Quran 30:30)<\/span><\/p>\r\n

A believer adheres to these moral values because his nature, fortified by faith, induces him to do so, and because the religion he believes in commands him with them and promises him a reward for them in the Hereafter.  Secularism, on the other hand, even in its less virulent form that satisfies itself with removing religion from political life, rejecting it and the innate values as a basis for legislation, undermines the two foundations for moral values in the hearts of mankind.  As for secularism in its extreme atheistic form, it completely demolishes these two foundations and replaces them with human whims, either the whims of a few rulers in dictatorial systems or the whims of the majority in democratic systems.<\/span><\/p>\r\n

“Have you seen the one who has taken his own desire as his god? Would you then be a guardian over him?” (Quran 25:43)<\/span><\/p>\r\n

Since whims and desires are by their nature constantly changing, the values and behaviors based on them are also mutable.  What is considered today to be a crime, punishable by law with the severest of penalties, and causes its practitioners to be deprived of certain rights granted to others, becomes permissible tomorrow, or even praiseworthy, and the one who objects to it becomes “politically incorrect.” This shift from one point of view to its opposite, as a result of society’s estrangement from innate religious values, is a frequent occurrence.  However ignorant a traditional society may be, it, or many of its members, will maintain some innate values; but the further a society penetrates into secularism, the fewer such individuals will become, and the more marginal their influence will be, until the society collectively rebels against those same innate religious values it used to uphold. <\/span><\/p>\r\n

There may be another reason for some traditional Jahili<\/em>[1]<\/a>  cultures to maintain innate religious values: they might appeal to their desires, or they represent their heritage and do not conflict with their desires.<\/span><\/p>\r\n

“And when they are called to God and His Messenger to judge between them, Lo! a party of them refuse and turn away.  But if the right is with them they come to Him willingly.” (Quran 24:48-49)<\/span><\/p>\r\n

Their relationship with truth is similar to Satan’s, as described by the Prophet,  may the mercy and blessings of God be upon him, to Abu Hurairah, whom Satan had advised to recite Ayat al-Kursi[2]<\/strong><\/a><\/em> when going to bed: “He told you the truth, even though he is an inveterate liar.”<\/span><\/p>\r\n

Contemporary Western, secular societies are the clearest examples of the shifting, self-contradictory nature of jahili<\/em> civilization.  From one angle it views culture and the values it rests upon as a relative, variable phenomenon.  However, from another angle it characterizes some values as human values, views their violation as shocking, and punishes their violators severely.  The sources of this problem are two fundamental principles which democratic secular societies rely upon.  The first is majority rule as a standard for right and wrong in speech and behavior; the second is the principle of individual freedom.  These two principles will necessarily conflict with each other if they are not subordinated to another principle that will judge between them.  Secularism, by its very nature, rejects religion, and in its Western form it does not consider fitrah<\/em> (innate values) a criterion for what is beneficial or harmful for humanity.  It has no alternative but to make these two principles an absolute standard for what behavior is permissible and appropriate, and what isn’t.  The contradiction and conflict between these two principles is showing itself plainly in some of the current hot issues in these societies.  Those who advocate the acceptance of homosexuality and the granting to avowed homosexuals equal rights and opportunities in every aspect of life, including military service, base their argument on the principle of individual rights.  They see no one as having the right to concern themselves with what they call their “sexual orientation.” The same argument is made by supporters of abortion.  You frequently hear them say incredulously, “How can I be prohibited from freedom of choice in my own affairs and over my own body? What right do legal authorities have to involve themselves in such personal matters?” The only argument their opponents can muster is that this behavior contradicts the values held by the majority of the population.  Even though the basis for many people’s opposition to abortion is moral or religious, they can’t come out and say so openly, nor can they employ religious or moral arguments, since secular society finds neither of them acceptable.  If we accept that there is no basis for values except individual or majority opinion, and that it is therefore possible for all values to change from one era to another, and from one society to another, this means there is no connection between values and what will benefit or harm people in their material and spiritual lives, which in turn means that all values are equality valid and it doesn’t matter which values a given society accepts or rejects.  However, this means that all behavior considered abhorrent by secular societies today, such as sexual molestation of children and rape of women for which it has serious penalties, are considered repulsive only because of current inclination, which might change tomorrow, so certain serious crimes may become acceptable, based on the principle of individual freedom.  The reason a secularist is confused when posed with certain questions is that his repugnance toward such crimes is not really based on these two principles, which have become the only accepted bases for argument in societies dominated by secularism; the real reason for it is the remnants of the moral feelings he still possesses from the original nature with which God endowed him, and which linger on in spite of his secularism.  Perhaps the confusion of the secularist would increase if he were asked for what reason he had given such precedence to these democratic values, until he made them the standard by which all other values and behaviors are judged.  If he says his reverence for them is based merely on current personal preference and inclination, or on cultural chauvinism, he will have no reply to one who opposes him on the basis of his contradictory personal preferences, or because the norms of his society differ from those of the other.  The flimsy foundation of values in secular societies makes them liable to turn at any time against all the values they currently hold dear.  It also paves the way for them to descend to their practices of the occupation and colonization of weaker nations.  There is nothing to make them refrain from doing so, once one of them stands up and announces that there is a nationalist benefit to be gained by it and a large number of fellow citizens believe him.  His policy proposal becomes official policy, based on the standard of majority approval.  It is, however, as you can see, an approval based on nothing more than greed.  This has been the justification for every transgression in history.  In fact it is the basis on which any animal attacks another.  Personal freedom and majority rule are not, then, the fundamental values on which secular culture is based.  That is because freedom entails choice, but it is not the criterion for that choice.  I mean that whoever is given the freedom to choose needs a standard that he can use as the criterion for his choice.  Likewise, majority opinion is not itself the standard; it is merely the result of many individual choices made on the basis of some standard.  So what is the basis for the choices of a free individual and a free society in the secular system? It is, without the slightest doubt, those whims and desires which have taken the place of the real Deity.<\/span><\/p>\r\n


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\r\n Footnotes: <\/span>\r\n
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[1]<\/a>  It is a combination of views, ideas, and practices that defy and reject the guidance sent down by God through His Prophets.<\/span><\/p>\r\n<\/div>\r\n

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[2]<\/a> Ayat al-Kursi is verse 255 of the second chapter of the Quran.<\/span><\/p>\r\n<\/div>\r\n<\/div>","excerpt":"","terms":null,"visibility_roles":"","comment_status":1,"comment_count":0,"read_counter":25911,"lft":615,"rght":616,"promote":1,"sticky":0,"status":1,"publish_start":null,"publish_end":null,"created_at":"2014-08-02T00:18:00.000000Z","updated_at":"2026-04-04T08:43:12.000000Z","language_id":1,"user_id":7,"author_id":112,"publisher_id":0,"category_id":9,"parent_id":null,"author_name":"Jafar Sheikh Idrees","category_name":"The Existence of God","category_slug":"The-Existence-of-God","get_date":"2014-08-02","pdf_asset":"http:\/\/www.islamland.com\/uploads\/articles\/en-Secularism and Moral Values.pdf","word_asset":"http:\/\/www.islamland.com\/uploads\/articles\/en-Secularism and Moral Values.docx"},{"id":3030,"title":"The Mind","slug":"the-mind","word":"\/uploads\/articles\/en-The Mind.docx","pdf":"\/uploads\/articles\/en-The Mind.pdf","mime_type":null,"type":"node","path":"\/nodes\/view\/type:article\/slug:the-mind","hint":"

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The Mind<\/span><\/h1>\r\n

\"TheMind1.jpg\"
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 (part 1 of 2)<\/span><\/h1>\r\n

 <\/p>\r\n

Mind and reason are an essential part of Islamic thought and legislation.  One could not exist without the other.  What exactly do we refer to when we talk about the mind? There are two kinds of reasoning by the mind that have been identified.<\/span><\/p>\r\n

The first is intuitive reasoning that includes: the capacity to comprehend, make rational conclusions, form speech and behave sensibly.  The second kind of reasoning is acquired from our environment, such as the things we have been taught or become familiarized with.<\/span><\/p>\r\n

I shall discuss intuitive reasoning for it is what God has granted to all, and it is what makes us accountable for our behavior.  One who does not possess a mind or has lost his mind cannot be fully responsible for what he does.<\/span><\/p>\r\n

Often, a person will have a good mind, and then choose not to use it or restrain it from thinking logically when it comes to matters of religion and faith.  He will end up being one of the unfaithful and will be held accountable for his ignorance in religion.<\/strong><\/span><\/p>\r\n

\"And it is not for any soul to believe, except by the leave of God, and He lays abomination on those who have no understanding.\"<\/strong> (Quran 10:100)<\/strong><\/span><\/p>\r\n

It is no wonder that the punishment of those who do not believe is equivalent to that of those who do not understand. <\/span><\/p>\r\n

\"Whoever Allah wishes to guide, He expands his chest to Islam, and whoever He wishes to leave astray, He makes his chest narrow and constricted as if he were climbing up to the sky.  So Allah lays abomination on those who do not believe.\"<\/strong> <\/strong>(Quran 6:125)<\/strong><\/span><\/p>\r\n

These two verses point out that one cannot possibly purify his heart unless he puts his mind to work, allowing faith and security into his heart.<\/span><\/p>\r\n

The Quran refers to the mind in different ways depending on the nature of the task being dealt with:<\/span><\/p>\r\n

1.    The mind is able to understand and process speech.<\/span><\/p>\r\n

\"Do you (Muslims) expect that they (Jews) will be believers, while some of them used to listen to the revelation of God (Torah), then intentionally tamper with it, while they understood it and knew it was the Truth?\"<\/strong> <\/strong>(Quran 2:75).<\/strong><\/span><\/p>\r\n

\"We have revealed it an Arabic Quran, that you may understand.\"<\/strong> <\/strong>(Quran 12:2)<\/strong><\/span><\/p>\r\n

The reason the Quran was revealed in Arabic was so that the minds of the people upon whom it was descended would be able to grasp it and appreciate its meanings.<\/span><\/p>\r\n

2.    The mind is able to project coherent and non-conflicting thoughts. <\/span><\/p>\r\n

\"O people of earlier scripture! Why do you argue about Ibrahim, when the Torah and Injeel were not revealed until after him? Do you not have minds?\"( Quran 3:65).<\/strong><\/span><\/p>\r\n

Those who claim that Ibrahim was a Jew or a Christian are contradicting themselves, since both Judaism and Christianity came long after the time of Ibrahim.  The surah of al-Anaam (Chapter 6), verse 91, also refers to the Jews contradicting themselves: <\/span><\/p>\r\n

\"<\/strong>And they did not attach the proper esteem to God when they said, ‘Allah has not revealed anything to any human.’  Say, ‘Who then sent down the Book which Moses brought as a light and as a guidance to people, which you divided into fragments, part of which you show to the people, and most of which you hide from them, and you were taught knowledge which neither you nor your fathers had possessed! Say, ‘It is God,’ then leave them to churn in their vain discourses.\"<\/strong><\/span><\/p>\r\n

The verse points that the Jews cannot claim to believe in the prophecy of Moses, and in the Torah, then go on to say that God did not reveal anything to any humans, because those are contradicting thoughts.<\/span><\/p>\r\n

3.    The mind is able to understand proof and evidence of truth. <\/span><\/p>\r\n

\"He has set for you an analogy from your lives: Have you, among that which your right hands possess, partners in what We have bestowed on you sharing with you equally, and you fear them as you fear each other? Thus we make clear the signs for people who understand.\"<\/strong> <\/strong>(Quran 6:28)<\/strong> <\/strong>\"Say, ‘If God had pleased, I would not have recited the Qur’an to you, nor would you have had any knowledge of it, indeed, I have already lived among you for a lifetime before it, do you not understand?\"<\/strong> <\/strong>(Quran 10:16)<\/strong><\/span><\/p>\r\n

4.    Actions must correspond to words. <\/span><\/p>\r\n

\"Do you enjoin the performance of good deeds on the people and neglect it yourselves, while you read the Scriptures, do you not have any sense?\"<\/strong> <\/strong>(Quran 2:44).<\/strong><\/span><\/p>\r\n

This verse is reprimanding the people, not for encouraging others to adhere to the way of God, for that is always a virtue.  The verse, however, is pointing out the contradiction of the people who are giving good advice but not taking it themselves.  In any case, how the giver of good advice behaves does not reduce the value of the advice, such as a smoker or an alcoholic warning his children against the harms of those behaviors.  It is far better than encouraging them to take on such harmful habits and better than not giving them any useful advice at all.  Still, it does not make much sense to recognize the value of behaving in a certain way, and encourage others to do so, while acting in an opposing manner.  For this reason, the good Prophet in the Surah of Hood (Chapter 11), verse 88 said, <\/span><\/p>\r\n

\"<\/strong>He answered, ‘My people, can you not see? What if I am acting on clear evidence from my Lord? He Himself has given me good provision: I do not want to do what I am forbidding you to do, I only want to put things right as far as I can.  I cannot succeed without God’s help: I trust in Him, and always turn to Him.\"<\/strong><\/span><\/p>\r\n

(part 2 of 2)<\/span><\/h1>\r\n

5.    The mind enables the person to make intelligent choices about what is good for him and what is harmful and should be rejected. <\/span><\/p>\r\n

\"And the worldly life is no more but play and diversion, surely the last abode is better for those who are pious, then will you not understand?\"<\/strong> <\/strong>(6:32).  \"Surely We have revealed to you a Book in which is a message for you, will you then not understand?\"<\/strong> <\/strong>(Quran 21:10)<\/strong><\/span><\/p>\r\n

6.    People of intellect are able to give up immediate, short-lived benefits in favor of eventually gaining more valuable, eternal joy. <\/span><\/p>\r\n

\"Whatever you have been given of things, they are only the worldly possessions of this life and its glitter, but that which is with God is better and everlasting.  Have you then no sense?\"<\/strong> <\/strong>(28:10).  In other verses, there is no direct mention of sense, but it can be inferred that sensible people will be able to choose to wait for what is further away, yet more meaningful.  For example,<\/strong> <\/strong>\"O you who believe, what is amiss with you, that when it is said to you, ‘March forth in the cause of God (to fight)’, you cling excessively to the earth.  Are you content with the life of this world, rather than the Hereafter? Yet joy on this world, compared to the Hereafter, is but little.\"(Quran 9:38)<\/strong><\/span><\/p>\r\n

7.    People of intellect are able to learn valuable lessons from the events of life. <\/span><\/p>\r\n

      In the Surah of al-Ankabut (Chapter 29) verse 35 tells us that the remains of the town of the people of Loot remained in order to remind people and teach them that rejecting the teachings of God and committing atrocities will always have regrettable consequences. <\/strong>\"And we have left a clear sign of it for people who possess intellects.\"<\/strong> This is also referred to in verse 40 of Surah al-Furqan (Chapter 25), \"And surely they must have passed by the town that was rained on by an evil rain, did they not see it? But they were hoping not to be raised again (from the graves).\"<\/strong><\/span><\/p>\r\n

8.    The mind enables us to learn from the lessons of history. <\/span><\/p>\r\n

\"And We have not sent before you any but men from among the people of the towns.  We revealed to them.  Have they not traveled in the land, have they not seen how was the end of those before them? And the abode of the Hereafter is better for those who fear God.  Do you not then understand?\"<\/strong> <\/strong>(Quran 12:109).<\/strong><\/span><\/p>\r\n

9.    The mind enables us to understand and appreciate the signs of the Creator, while here on earth. <\/span><\/p>\r\n

\"Surely in the creation of the heavens and the earth, in the disparity of the night and the day, in the ships that course in the sea with that which benefits people, in the water that God sends down from the sky, reviving with it the earth after it was barren, in His spreading in it all kinds of living things, in the changing of the winds and the subjected clouds between the heaven and the earth, indeed are signs for people who have understanding.\"<\/strong> <\/strong>(2:164).  \"For you, God subjected the night and the day, and the sun and the moon, and the stars are in subjection to His command.  Surely in this are signs for people for people who understand.\"<\/strong> <\/strong>(Quran 16:12).<\/strong><\/span><\/p>\r\n

10.  Sensible people will know to treat others with respect, particularly in their dealings with the prophets.<\/span><\/p>\r\n

Surah of al-Hujurat (Chapter 49) refers to people who harassed the Prophet, may God praise him: \"Surely those who call out to you from behind the chambers, most of them do not possess minds.\"<\/strong><\/span><\/p>\r\n

The qualities of the mind discussed are fairly indisputable and it is accepted by most people that a person who lacks these qualities will be seen as unreasonable or lacking in various ways.  Thus the Quran has reminded us that certain behaviors are inconsistent with an intelligent and sound mind.<\/span><\/p>\r\n

We must remember also that there are many verses of the Quran that do not specifically mention the mind; but indicate that thoughtful and reasonable people will be able to follow the way of God - making good use of their God-given gift: the mind<\/strong>.<\/span><\/p>\r\n

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 <\/p>","excerpt":"","terms":null,"visibility_roles":"","comment_status":1,"comment_count":0,"read_counter":17874,"lft":5883,"rght":5884,"promote":1,"sticky":0,"status":1,"publish_start":null,"publish_end":null,"created_at":"2014-12-10T02:30:00.000000Z","updated_at":"2026-04-03T10:28:47.000000Z","language_id":1,"user_id":13,"author_id":112,"publisher_id":0,"category_id":12,"parent_id":null,"author_name":"Jafar Sheikh Idrees","category_name":"For New Muslim","category_slug":"For-New-Muslim","get_date":"2014-12-10","pdf_asset":"http:\/\/www.islamland.com\/uploads\/articles\/en-The Mind.pdf","word_asset":"http:\/\/www.islamland.com\/uploads\/articles\/en-The Mind.docx"},{"id":3036,"title":"First Chapter of the Quran","slug":"first-chapter-of-the-quran","word":"\/uploads\/articles\/en-First Chapter of the Quran.docx","pdf":"\/uploads\/articles\/en-First Chapter of the Quran.pdf","mime_type":null,"type":"node","path":"\/nodes\/view\/type:article\/slug:first-chapter-of-the-quran","hint":"

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First Chapter of the Quran<\/strong><\/span><\/p>\r\n

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“I begin with the name of God, Most Gracious, Most Merciful<\/strong><\/span><\/p>\r\n

All praise is to God, Lord of all the worlds<\/strong><\/span><\/p>\r\n

Most Gracious, Most Merciful<\/strong><\/span><\/p>\r\n

Master of the Day of Judgment<\/strong><\/span><\/p>\r\n

You Alone do we worship and You Alone do we ask for help<\/strong><\/span><\/p>\r\n

Guide us to the straight path<\/strong><\/span><\/p>\r\n

The Path of those on whom You bestowed Your bounties<\/strong><\/span><\/p>\r\n

Not the path of those who incurred Your wrath or those who went astray.” (Quran 1:1-7)<\/strong><\/span><\/p>\r\n

Prophet Muhammad, may the mercy and blessings of God be upon him, told us, that this chapter in the Quran is unlike any other. Nothing like it was revealed in any previous scripture. When one recites this chapter sincerely they would be professing their belief as a true Muslim.<\/span><\/p>\r\n

All praise is to God<\/span><\/h2>\r\n

When you state that all praise is due to God alone, you are in fact acknowledging that only He has all the attributes of perfection and that only He is the bestower of all the bounties that any of His creation enjoys.  And since gratefulness is the essence of worship, you are also acknowledging that He is the only one who deserves to be worshipped.<\/span><\/p>\r\n

Lord of all the worlds<\/span><\/h2>\r\n

The Arabic word for Lord, Rubb<\/em>, conveys a number of meanings that are not accurately captured by the English word Lord. It means that He is the one who owns, who creates, who sustains and who looks after all that exists.  The only relationship between Him and all creation is that He is the creator of all that exists.  He cannot therefore be the father of anyone in any real sense! To say that He is the Creator and yet the father of some of His creation is a contradiction in terms.  You don’t create your child, you beget him.  It is because of this that the Quran keeps reminding those who claim that God has children (the Arabs who used to say that the angels are the daughters of God, the Christians who say that Jesus is the son of God, and a Jewish sect who used to believe that Ezra is the son of God) that God is the Creator and Owner of everything.    <\/span><\/p>\r\n

Most Gracious, Most Merciful<\/span><\/h2>\r\n

The two Arabic words, Rahman and Raheem, for which these English phrases stand, are two intensive forms of a root word which conveys the meaning of mercy.  Rahman is more intensive than Raheem, and refers to God’s all-encompassing mercy, His mercy to all His creation in this life and the life to come.  Raheem refers to His special mercy to the faithful.  No created being can therefore be Rahman, but created beings can be described as Raheem in a limited and special sense of the word. <\/span><\/p>\r\n

Master of the Day of Judgment<\/span><\/h2>\r\n

God is the Master of all days and all things, but while some people can have some limited mastership or even falsely claim to have it, no one can be, or claim to be master in any sense on the Day of Reckoning.  On that Day God will ask all of His creation: “To whom is sovereignty today?” And the answer will be “To God,the One who holds absolute sway over all that exists”.  This reminds us of the fact that this world is only a transient station on the road to the final abode where we shall either be rewarded or punished for what we do here. <\/span><\/p>\r\n

You Alone do we worship and You Alone do we ask for help<\/span><\/h2>\r\n

The foregoing verses were like an introduction to this one.  It is as if you are saying: because we acknowledge the fact that all praise is to You, that You are the Lord of all the worlds, that You are Most Gracious and Most Merciful, and that You Alone are the Master of the Day of Judgment, we hereby declare that we worship none but You and seek help from none except You.   This verse emphasizes the fact that what is important is not only that You worship God, but that you worship none besides Him, because none except Him deserves to be worshipped.  Worship in the broader sense of the word includes that you obey none but Him in any absolute sense, love no one as or more than you love Him and pray to no one except Him. It also includes that you seek help from none but God; this doesn’t mean that you don’t extend or accept any help from any of God’s created beings in matters in which they have the power to help.  It only means that you believe that even when you give or receive such help that it is ultimately coming from God because nothing in this world happens without His will and power.  So it is from Him alone that you are ultimately turning for help, and it is on Him that you ultimately and absolutely depend. <\/span><\/p>\r\n

Guide us to the Straight path<\/span><\/h2>\r\n

Having acknowledged all those truths about God, and having declared to Him that it is He Alone that we worship and ask for help, we now go on to ask Him to grant us the thing that we need most: knowing and taking the shortest path that leads to Him.  Having known who God is we are convinced that such guidance must come from Him, that it must be available to all who want to follow it, and that there must be no doubt about the fact that it is from Him.  That guidance, we know, is no where to be found in any complete way except in God’s words, the words that He revealed to His chosen Prophets like Noah, Abraham, Moses, Jesus and Muhammad, may God praise them all.  But we also know for sure that none of the books that contain that guidance is now at our disposal except one - the Quran.  It is to this Divine book that we must turn for a detailed description of the Straight Path that leads to our Lord.  This path is an absolute path that was given to each Prophet and Messenger of God and it does not change over the passage of time.<\/span><\/p>\r\n

The Path of those on whom You bestowed Your bounties<\/span><\/h2>\r\n

The straight path described in the Quran is not a theoretical path; it is an actual path that some people before us have taken.  As Muslims, we believe every Prophet and Messenger of God preached the belief in the Oneness of God and that all worship was to be dedicated to Him alone.<\/span><\/p>\r\n

Not the path of those who incurred Your wrath or those who went astray<\/span><\/h2>\r\n

Just as the Straight Path is described above in a positive way, the paths of those who deviated from it are described in a negative manner. We always ask our Lord to keep us away from the paths taken by two kinds of deviant people: those who knew the truth about religion and yet refused to act according to it, and there brought upon themselves the wrath of God. The second group of people were those who made their religion suit their whims and desires and are thus went astray.  The Quran tells us in some detail about their main deviations, among the greatest of which is that they have no great respect for God or His words: they ascribe to Him imperfect, even insulting attributes; they distort His words at will to make them suit their own wishes or preferences and they commit immoralities in the name of religion.<\/span><\/p>\r\n

 <\/p>","excerpt":"","terms":null,"visibility_roles":"","comment_status":1,"comment_count":0,"read_counter":20555,"lft":5891,"rght":5896,"promote":1,"sticky":0,"status":1,"publish_start":null,"publish_end":null,"created_at":"2014-12-10T19:34:00.000000Z","updated_at":"2026-04-04T09:00:57.000000Z","language_id":1,"user_id":13,"author_id":112,"publisher_id":0,"category_id":15,"parent_id":null,"author_name":"Jafar Sheikh Idrees","category_name":"About Qur'an & Hadith","category_slug":"About-Quran-and-Hadith","get_date":"2014-12-10","pdf_asset":"http:\/\/www.islamland.com\/uploads\/articles\/en-First Chapter of the Quran.pdf","word_asset":"http:\/\/www.islamland.com\/uploads\/articles\/en-First Chapter of the Quran.docx"},{"id":3037,"title":"El primer cap\u00edtulo del Cor\u00e1n","slug":"el-primer-captulo-del-corn","word":"\/uploads\/articles\/sp-First Chapter of the Quran.docx","pdf":"\/uploads\/articles\/sp-First Chapter of the Quran.pdf","mime_type":null,"type":"node","path":"\/nodes\/view\/type:article\/slug:el-primer-captulo-del-corn","hint":"","body":"

El primer capítulo del Corán<\/strong><\/strong><\/span><\/p>\r\n

\"\"<\/strong><\/span><\/p>\r\n

 <\/p>\r\n

“En el nombre de Dios, el Compasivo con toda la creación, el Misericordioso con los creyentes.<\/strong><\/span><\/p>\r\n

Todas las alabanzas son para Dios, Señor de todo cuanto existe,<\/strong><\/span><\/p>\r\n

el Compasivo, el Misericordioso.<\/strong><\/span><\/p>\r\n

Soberano absoluto del Día del Juicio Final,<\/strong><\/span><\/p>\r\n

solo a Ti te adoramos y solo de Ti imploramos ayuda.<\/strong><\/span><\/p>\r\n

¡Guíanos por el camino recto!<\/strong><\/span><\/p>\r\n

El camino de los que has colmado con Tus favores, no el de los que cayeron en Tu ira ni el de los que se extraviaron”. (Corán 1:1-7)<\/strong><\/span><\/p>\r\n

El Profeta Muhammad (que la paz y las bendiciones de Dios sean con él) nos dijo que este capítulo en el Corán es como ningún otro. No hay nada similar en ninguna escritura anterior. Cuando uno recita este capítulo con sinceridad, profesa su creencia como verdadero musulmán.<\/span><\/p>\r\n

Todas las alabanzas son para Dios<\/span><\/h2>\r\n

Cuando afirmas que todas las alabanzas son solo para Dios, de hecho estás reconociendo que solo Él tiene los atributos de perfección y que solo Él es el dador de todas las bondades que disfruta toda Su creación. Y ya que el agradecimiento es la esencia de la adoración, también estás reconociendo que Él es el único que merece ser adorado.<\/span><\/p>\r\n

Señor de todo cuanto existe<\/span><\/h2>\r\n

La palabra árabe para Señor, Rabb<\/em>, transmite una diversidad de significados que no son representados con exactitud por la palabra “Señor” del español. Significa que Él es el único que posee, que crea, que sostiene y que se ocupa de todo cuanto existe. La única relación entre Él y toda la creación es que Él es el Creador de todo cuanto hay. Por lo tanto, Él no puede ser el padre de nadie en un sentido real. Decir que Él es Creador y que además es el padre de alguien de Su creación, es una contradicción de términos. Tú no creas a tu hijo, lo engendras. Es por esto que el Corán sigue recordando a aquellos que afirman que Dios tiene hijos (como los árabes que solían decir que los ángeles eran las hijas de Dios, los cristianos que dicen que Jesús es el Hijo de Dios, y una secta judía que solía creer que Ezra es el Hijo de Dios), que Dios es el Creador y Dueño de todo.<\/span><\/p>\r\n

El Compasivo, el Misericordioso<\/span><\/h2>\r\n

Las dos palabras árabes, Rahman<\/em> y Rahim<\/em>, sobre las que se basa esta frase en español, son dos formas intensivas de una palabra raíz que transmite el mensaje de misericordia. Rahman<\/em> es más intensa que Rahim<\/em>, y se refiere a la misericordia de Dios que lo abarca todo, Su misericordia para con toda Su creación en esta vida y en la vida por venir. Rahim<\/em> se refiere a Su misericordia especial para con los creyentes. Ningún ser creado puede, por lo tanto, ser Rahman<\/em>, pero los seres creados pueden ser descritos como Rahim<\/em> en un sentido limitado y especial de la palabra.<\/span><\/p>\r\n

Soberano absoluto del Día del Juicio Final<\/span><\/h2>\r\n

Dios es el Soberano de todos los días y de todas las cosas, pero mientras que algunas personas pueden tener cierta soberanía limitada o incluso afirmar falsamente que la tienen, nadie puede ser ni afirmar ser soberano, en ningún sentido, del Día del Juicio. En ese día, Dios le preguntará a Su creación: “¿De quién es la soberanía el día de hoy?” Y la respuesta será: “De Dios, Aquel que tiene el dominio absoluto sobre todo lo que existe”. Esto nos recuerda el hecho de que este mundo es solo una estación transitoria en el camino hacia la morada final, en la que seremos recompensados o castigados por lo que hacemos aquí.<\/span><\/p>\r\n

Solo a Ti te adoramos y solo de Ti imploramos ayuda<\/span><\/h2>\r\n

Los versículos anteriores eran como una introducción a este. Es como si estuvieras diciendo: “Porque reconozco el hecho de que toda alabanza es para Ti, que Tú eres el Señor de todo cuanto existe, que eres el Más Compasivo y el Más Misericordioso, y que solo Tú eres el Soberano del Día del Juicio, declaro por la presente que no adoro a nadie más que a Ti y que no busco ayuda de nadie sino solo de Ti”. Este versículo subraya el hecho de que es importante no solo adorar a Dios, sino no adorar a nada ni nadie más, puesto que nadie excepto Él merece ser adorado. La adoración en el sentido más amplio de la palabra incluye que no obedezcas a nadie sino solo a Él en un sentido absoluto, que no ames a nadie más de lo que lo amas a Él, y que no reces ni supliques sino solo a Él. Esto incluye que no busques ayuda de nadie más que de Dios, lo que no significa que no ofrezcas ni aceptes ayuda de ninguna de las criaturas creadas por Dios en los asuntos en que éstas tienen la capacidad de ayudar. Solo significa que tienes la certeza de que, incluso cuando brindas o recibes ayuda, tal ayuda, en última instancia, proviene de Dios, puesto que nada en este mundo ocurre sino por Su voluntad y poder. De modo que solo proviene de Él la ayuda que buscas, y en última instancia dependes solo y absolutamente de Él.<\/span><\/p>\r\n

Guíanos por el camino recto<\/span><\/h2>\r\n

Habiendo reconocido todas estas verdades acerca de Dios, y habiéndole declarado que es solo a Él que adoramos y a Quien pedimos ayuda, ahora le pedimos que nos brinde aquello que más necesitamos: conocer y tomar el camino más corto que conduce a Él. Al saber Quién es Dios, estamos convencidos de que tal guía debe provenir de Él, que debe estar disponible para todo aquel que quiera seguirla, y que no debe haber duda alguna respecto al hecho de que proviene de Él. Esa guía, como ya sabemos, no puede ser hallada de forma completa más que en las palabras de Dios, las palabras que Él reveló a Sus profetas elegidos, como Noé, Abraham, Moisés, Jesús y Muhammad (la paz sea con todos ellos). Pero también sabemos con certeza que ninguno de los libros que contenían esa guía está hoy día a nuestra disposición, con excepción de uno solo: el Corán. Es a este Libro Divino que debemos acudir para una descripción detallada del Camino Correcto que lleva a nuestro Señor. Este es un camino absoluto que fue dado a cada Profeta y Mensajero de Dios, y no cambia con el paso del tiempo.<\/span><\/p>\r\n

El camino de los que has colmado con Tus favores<\/span><\/h2>\r\n

El camino recto que se describe en el Corán no es un camino teórico, es un camino real que algunas personas antes que nosotros tomaron. Como musulmanes, debemos creer que cada Profeta y Mensajero de Dios predicó la creencia en la Unidad y Unicidad de Dios, y que toda adoración debe ser dedicada solo a Él.<\/span><\/p>\r\n

No el de los que cayeron en Tu ira ni el de los que se extraviaron<\/span><\/h2>\r\n

Así como anteriormente se ha descrito el Camino Recto de manera positiva, los caminos de aquellos que se desviaron de él son descritos de manera negativa. Siempre le pedimos a nuestro Señor que nos aleje de los caminos tomados por dos tipos de personas desviadas: aquellos que sabían la verdad sobre la religión y, sin embargo, se negaron a actuar conforme a ella, y por ello se ganaron la ira de Dios. Y aquellos que acomodaron su religión a sus deseos y así se fueron por mal camino. El Corán nos habla con cierto detalle sobre sus principales desviaciones, entre las mayores de las cuales se encuentra no tener un gran respeto por Dios o Sus palabras: ellos Le atribuyen rasgos imperfectos e incluso insultantes, distorsionan Sus palabras para que sean compatibles con sus propios deseos o preferencias, y cometen inmoralidades en nombre de la religión.<\/span><\/p>\r\n

 <\/p>\r\n

 <\/p>","excerpt":"","terms":null,"visibility_roles":"","comment_status":1,"comment_count":0,"read_counter":20357,"lft":5892,"rght":5893,"promote":1,"sticky":0,"status":1,"publish_start":null,"publish_end":null,"created_at":"2014-12-10T19:34:00.000000Z","updated_at":"2026-04-04T08:28:29.000000Z","language_id":12,"user_id":13,"author_id":112,"publisher_id":0,"category_id":15,"parent_id":3036,"author_name":"Jafar Sheikh Idrees","category_name":"About Qur'an & Hadith","category_slug":"About-Quran-and-Hadith","get_date":"2014-12-10","pdf_asset":"http:\/\/www.islamland.com\/uploads\/articles\/sp-First Chapter of the Quran.pdf","word_asset":"http:\/\/www.islamland.com\/uploads\/articles\/sp-First Chapter of the Quran.docx"},{"id":3038,"title":"Primeiro Cap\u00edtulo do Alcor\u00e3o","slug":"primeiro-captulo-do-alcoro","word":"\/uploads\/articles\/pt-First Chapter of the Quran.docx","pdf":"\/uploads\/articles\/pt-First Chapter of the Quran.pdf","mime_type":null,"type":"node","path":"\/nodes\/view\/type:article\/slug:primeiro-captulo-do-alcoro","hint":"","body":"

Primeiro Capítulo do Alcorão<\/strong><\/strong><\/strong><\/span><\/p>\r\n

\"\"<\/strong><\/span><\/p>\r\n

 <\/p>\r\n

 <\/p>\r\n

“Começo com o nome de Deus, Clemente, Misericordioso<\/strong><\/span><\/p>\r\n

Todos os louvores são para Deus, o Senhor de todos os Mundos.<\/strong><\/span><\/p>\r\n

Clemente, Misericordioso<\/strong><\/span><\/p>\r\n

Soberano do Dia do Juízo<\/strong><\/span><\/p>\r\n

Só a Ti adoramos e só de Ti imploramos ajuda!<\/strong><\/span><\/p>\r\n

Guia-nos à senda reta,<\/strong><\/span><\/p>\r\n

À senda dos que agraciaste,<\/strong><\/span><\/p>\r\n

Não à dos abominados, nem à dos extraviados”<\/strong> <\/strong>(Alcorão 1:1-7)<\/strong><\/span><\/p>\r\n

O profeta Muhammad, que Deus o louve, nos contou que esse capítulo no Alcorão não tem igual. Nada como ele foi revelado em qualquer escritura anterior.Quando alguém recita esse capítulo sinceramente, está professando sua crença como verdadeiro muçulmano.<\/span><\/p>\r\n

Todos os louvores para Deus<\/span><\/h2>\r\n

Quando se afirma que todos os louvores são devidos somente a Deus, se está de fato reconhecendo que somente Ele tem todos os atributos de perfeição e somente Ele concede todas as graças que Sua criação desfruta.  E como gratidão é a essência da adoração, também se está reconhecendo que Ele é o único que merece ser adorado.<\/span><\/p>\r\n

Senhor de todos os mundos<\/span><\/h2>\r\n

A palavra árabe para Senhor, Rubb<\/em>, transmite vários significados que não são capturados de forma precisa em outro idioma. Significa que Ele é o dono, cria, sustenta e cuida de tudo que existe.  A única relação entre Ele e toda a criação é que Ele é o criador de tudo que existe.  Não pode, portanto, ser o pai de quem quer que seja em qualquer sentido real! Dizer que Ele é o Criador e o pai de alguma de Suas criações e uma contradição em termos.  Você não cria seu filho, você o gera.  Por causa disso, o Alcorão continua lembrando àqueles que alegam que Deus tem filhos (os árabes que costumavam dizer que os anjos são filhas de Deus, os cristãos que dizem que Jesus é o filho de Deus e uma seita judaica que costumava acreditar que Ezra é o filho de Deus) que Deus é o Criador e Dono de tudo.    <\/span><\/p>\r\n

Clemente, Misericordioso<\/span><\/h2>\r\n

As duas palavras árabes, Rahman e Rahim, às quais essas duas palavras em português equivalem, são duas formas intensivas de uma palavra raiz que transmite o significado de misericórdia.  Rahman é mais intensivo que Rahim e se refere à misericórdia totalmente abrangente de Deus, Sua misericórdia com toda a Sua criação nessa vida e na que está por vir.  Rahim se refere à Sua misericórdia especial com o crente.  Nenhum ser criado pode, portanto, ser Rahman, mas seres criados podem ser descritos como Rahim em um sentido limitado e especial da palavra. <\/span><\/p>\r\n

Soberano do Dia do Juízo<\/span><\/h2>\r\n

Deus é o Soberano de todos os dias e todas as coisas, mas embora algumas pessoas tenham uma soberania limitada ou até uma reivindicação falsa para tê-la, ninguém pode ser ou reivindicar se o soberano em qualquer sentido do Dia do Juízo.  Naquele Dia Deus perguntará a toda a Sua criação: “De quem é a soberania hoje?” E a resposta será: “A Deus, o Único que mantém controle absoluto sobre tudo que existe.”  Isso nos lembra do fato que esse mundo é apenas uma estação transitória na estrada para a morada final, na qual seremos recompensados ou punidos pelo que fizemos aqui. <\/span><\/p>\r\n

Só a Ti adoramos e só de Ti imploramos ajuda!<\/span><\/h2>\r\n

Os versículos anteriores eram como uma introdução a esse.  É como se dissesse: porque reconhecemos o fato de que todo louvor é para Ti, que Tu és o Senhor de todos os mundos, o Clemente, o Misericordioso, e que Tu somente és o Soberano do Dia do Juízo, declaramos aqui que não adoramos a ninguém exceto a Ti e só a Ti imploramos ajuda.   Esse versículo enfatiza o fato de que é importante não apenas que adore a Deus, mas que não adore ninguém ao lado Dele, porque ninguém exceto Ele merece ser adorado.  Adorar no sentido mais amplo da palavra inclui não obedecer a ninguém exceto Ele no sentido absoluto, não amar a ninguém tanto ou mais quanto O ama e não orar para ninguém exceto Ele. Também inclui não buscar ajuda de ninguém, exceto Deus; isso não significa que não ajude ou aceite ajuda dos seres criados de Deus em assuntos nos quais eles tenham poder para ajudar.  Significa apenas que crê que mesmo que dê ou recebe essa ajuda, ela vem em última instância de Deus porque nada nesse mundo acontece sem Seu desejo e poder.  Então, é somente para Ele que está se voltando para ajuda e é Dele que, em última instância, se depende de forma absoluta. <\/span><\/p>\r\n

Guia-nos à senda reta<\/span><\/h2>\r\n

Tendo reconhecido todas essas verdades sobre Deus e tendo declarado que somente a Ele adoramos e imploramos ajuda, vamos prosseguir agora pedindo a Ele que nos conceda a coisa que mais precisamos: o conhecimento e a adoção do caminho mais curto que leva a Ele.  Ao conhecermos quem é Deus estamos convencidos de que essa orientação deve vir Dele, que deve estar disponível para todos que querem segui-la e que não deve haver dúvida sobre o fato de que vem Dele.  Essa orientação, sabemos, não é encontrada em nenhum caminho completo exceto nas palavras de Deus, as palavras que Ele revelou aos Seus profetas escolhidos como Noé, Abraão, Moisés, Jesus e Muhammad, que Deus louve todos eles.  Mas também sabemos que nenhum dos livros que contêm aquela orientação está agora à nossa disposição, exceto um: o Alcorão.  É para esse livro divino que devemos nos voltar para uma descrição detalhada da Senda Reta que leva ao nosso Senhor.  Esse caminho é um caminho absoluto dado a cada profeta e mensageiro de Deus e não muda com a passagem do tempo.<\/span><\/p>\r\n

À senda dos que agraciaste<\/span><\/h2>\r\n

A senda reta descrita no Alcorão não é um caminho teórico; é um caminho real que algumas pessoas tomaram antes de nós.  Como muçulmanos, acreditamos que cada profeta e mensageiro de Deus pregou a crença na Unicidade de Deus e que toda adoração era dedicada somente a Ele.<\/span><\/p>\r\n

Não à dos abominados, nem à dos extraviados<\/span><\/h2>\r\n

Assim como a Senda Reta é descrita acima de forma positiva, os caminhos daqueles que se desviaram dela são descritos de forma negativa. Sempre pedimos ao nosso Senhor que nos afaste dos caminhos adotados por dois tipos de pessoas desviadas: os que sabiam a verdade sobre a religião e se recusaram a agir de acordo com ela, atraindo para si a ira de Deus.  O segundo grupo de pessoas é o daquelas que fizeram sua religião se adequar a seus caprichos e desejos e, dessa forma, se desviaram.  O Alcorão nos conta com alguns detalhes sobre os principais desvios, entre os quais os maiores são não ter respeito por Deus ou Suas palavras: atribuem a Ele atributos imperfeitos e até ofensivos; distorcem Suas palavras à vontade para que se adequem a seus desejos ou preferências e cometem imoralidades em nome da religião.<\/span><\/p>\r\n

 <\/p>\r\n

 <\/p>","excerpt":"","terms":null,"visibility_roles":"","comment_status":1,"comment_count":0,"read_counter":17911,"lft":5894,"rght":5895,"promote":1,"sticky":0,"status":1,"publish_start":null,"publish_end":null,"created_at":"2014-12-10T19:34:00.000000Z","updated_at":"2026-04-04T08:54:14.000000Z","language_id":15,"user_id":13,"author_id":112,"publisher_id":0,"category_id":15,"parent_id":3036,"author_name":"Jafar Sheikh Idrees","category_name":"About Qur'an & Hadith","category_slug":"About-Quran-and-Hadith","get_date":"2014-12-10","pdf_asset":"http:\/\/www.islamland.com\/uploads\/articles\/pt-First Chapter of the Quran.pdf","word_asset":"http:\/\/www.islamland.com\/uploads\/articles\/pt-First Chapter of the Quran.docx"},{"id":4594,"title":"Respuestas racionales a los compromisos ideol\u00f3gicos","slug":"respuestas-racionales-a-los-compromisos-ideologicos","word":"\/uploads\/articles\/es_Respuestas_racionales.doc","pdf":"\/uploads\/articles\/es_Respuestas_racionales.pdf","mime_type":null,"type":"node","path":"\/node\/type:node\/slug:respuestas-racionales-a-los-compromisos-ideologicos","hint":"","body":"

Respuestas racionales a los compromisos ideológicos<\/span><\/strong><\/span><\/span>
\r\n] Español – Spanish –[ \u0625\u0633\u0628\u0627\u0646\u064a  <\/span><\/span><\/p>\r\n\r\n


\r\nDr. Jaafar Sheikh Idris<\/span><\/span><\/p>\r\n\r\n


\r\nTraducción: Lic. M. Isa García<\/span><\/span><\/p>\r\n\r\n


\r\n2014 - 1436
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\r\n 
\r\n\u0631\u062f\u0648\u062f \u0639\u0642\u0644\u064a\u0629
\r\n« \u0628\u0627\u0644\u0644\u063a\u0629 \u0627\u0644\u0625\u0633\u0628\u0627\u0646\u064a\u0629 »<\/span><\/span><\/p>\r\n\r\n

\u062c\u0639\u0641\u0631 \u0634\u064a\u062e \u0625\u062f\u0631\u064a\u0633<\/span><\/span><\/p>\r\n\r\n


\r\n\u062a\u0631 \u062c\u0645\u0629: \u0645\u062d\u0645\u062f \u0639\u064a\u0633\u0649 \u063a\u0627\u0631 \u0633\u064a\u0627<\/span><\/span><\/p>\r\n\r\n

 <\/p>\r\n\r\n

2014 - 1436
\r\n 
\r\n <\/span><\/span><\/p>\r\n\r\n


\r\nCómo entender plenamente la existencia de Dios
\r\n 
\r\n¿Por qué el Islam? La pregunta “¿por qué?” exige una respuesta racional. Sin embargo, mucha gente cree que no es posible dar respuestas racionales a compromisos ideológicos (por ideología quiero decir sistema de pensamiento). Ellos creen que un compromiso con cualquier ideología teísta es un acto irracional. Uno no puede negar el hecho de que mucha gente se compromete ilógicamente a varias ideologías y continúa sosteniéndolas solo porque resulta que crecieron en comunidades particulares. Ellos aceptan tales ideologías de la misma forma que aceptan una manera tradicional de vestir que les ha llegado a través de generaciones. Por ejemplo, una persona puede estar profundamente comprometida con una ideología nacionalista simplemente porque esta pa-rece ser la mejor forma de conseguir el apoyo de las masas y, de ese modo, ganar poder político personal.
\r\nAnalicemos dos opiniones muy comunes respecto a los compromisos ideológicos:
\r\n•    La primera, asegura que un compromiso con cualquier ideología que involucre algún tipo de deidad, necesariamente debe ser irracio-nal.
\r\nLa premisa de los que dicen esto es que las afirmaciones fundamentales de tales ideologías están más allá de la comprensión de la mente humana. Aquellos que han aceptado tal premisa han concluido que todos los tipos de tales “creencias” deben estar basados en pensamientos irracionales e imaginarios, y no en la realidad.
\r\n•    La opinión opuesta es sostenida por la gente que busca justificar su “creencia” en ciertas ideas irracionales, afirmando que la razón es limitada.
\r\nDe hecho, los seguidores de esta ideología afir-man que la gente puede comprometerse con estas ideas simplemente teniendo “fe”. La conclusión de estas personas es que la realidad última puede ser irracional en esencia y, por lo tanto, incomprensible para la mente humana. Ellos llegan a decir que su ideología debe ser aceptada o “creída” sin razón alguna, a fin de alcanzar algún tipo de “salvación”.
\r\nEste tipo de argumento es muy difícil de aceptar, puesto que, como seres humanos, debemos preguntar: ¿Qué más tenemos aparte del uso de nuestras mentes para adquirir conocimiento? Si se nos dice que “creamos” en algo que es irracional (es decir, más allá de toda razón), como en un tipo de ser que es mortal e inmortal a la vez, no podemos digerir tal idea. Por lo tanto, no nos parece antinatural que demandemos que nuestra forma de pensamiento y de vida esté basada solo en conceptos que podamos verificar como verdaderos.
\r\nVolviendo a la primera opinión con respecto a los compromisos ideológicos, vemos que este punto de vista sostiene que no podemos y no debemos creer en aquello que no podemos comprender. El énfasis está en la palabra comprender y, por lo tanto, esta debe ser definida. Es verdad que uno no puede tener una imagen mental adecuada de ciertos hechos matemáticos y científicos. Por ejemplo, uno no puede tener una imagen mental o visual adecuada de la curvatura del espacio o de uno de los conceptos matemáticos de infinito. Ni puede uno realmente tener una imagen mental apropiada de la forma en que algunos animales experimentan cosas, como la forma en que los murciélagos “ven” utilizando ondas de ultrasonido. Sin embargo, sabemos que estos conceptos son verdaderos debido a la evidencia sólida, y no solo por algunas ideas irracionales. Por lo tanto, podemos decir que realmente los comprendemos.
\r\n¿Y qué podemos decir del concepto de una enti-dad singular, omnisciente, que ha creado el univer-so? Es imposible tener cualquier imagen mental o visual de tal entidad, pues la evidencia nos dice que dicha entidad debe ser diferente a cualquier cosa que exista en el universo, ya que esta entidad debe ser independiente del espacio y del tiempo. La evi-dencia de la existencia de esta inteligencia singular reposa en el diseño mismo de la naturaleza, que po-demos examinar con libertad, por lo tanto, tal ideo-logía es racional. Si uno se da cuenta de esto –a través de la confirmación–, entonces uno puede proceder a contestar la pregunta: ¿Por qué el Islam?
\r\nUno de los principales problemas con una ideo-logía atea es que no puede explicar la inteligencia en los procesos del universo. Otro problema es que tiende a privar de sentido a la vida. Por otra parte, sabemos que los seres humanos estamos natural-mente inclinados a ser honestos; sin embargo, en el ateísmo hay una negación del Creador original y de cualquier cosa más allá de la muerte, lo que crea una contradicción y lleva a una inconsistencia en el comportamiento: por una parte, una persona estará inclinada a ser honesta; y por otra parte, a ser deshonesta para “aprovechar al máximo este mundo” .
\r\nEn términos generales, con respecto a las ideo-logías teísticas, tenemos las reveladas, las distorsio-nadas y las fabricadas por la gente. Uno fácilmente puede decir que una forma de vida comunicada a la humanidad por el Creador de este universo es pre-ferible a una ideología creada por seres humanos. Si uno quiere seguir el consejo de Aquel que hizo el universo y todo lo que este contiene –en relación a lo que es benéfico o perjudicial–, entonces es mejor referirse a la comunicación pura con este Origina-dor, en lugar de la comunicación con lo que ha sido inventado o distorsionado por los seres humanos.
\r\nEstas ideologías que afirman estar basadas en revelaciones pueden ser sometidas a una serie de pruebas, la primera y más importante de las cuales es la consistencia. Debemos buscar dos tipos de consistencia: la interna y la externa. La consistencia interna significa que una afirmación hecha en un libro no debe contradecir a ninguna otra afirmación hecha en el mismo libro. La consistencia externa significa que una afirmación hecha en un libro no debe contradecir los hechos que conocemos bien, sean psicológicos, físicos, químicos, históricos, geográficos, biológicos, etc. Al aplicar estas pruebas, se considera la verdad más importante que todas las ideologías supuestamente reveladas proclaman, esta es, la existencia y los atributos perfectos de Dios. Dios, para todas las ideologías que afirman ser reveladas, se supone que es Omnisciente, totalmente Misericordioso, Eterno, etc. Sin embargo, algunos libros implican que el conocimiento de Dios es limitado e imperfecto, al decir cosas como que Dios fue engañado por un ser humano. En contraste, el Corán proporciona un concepto perfecto de un Originador de este universo, Uno, Único y Omnisciente.
\r\nEsto nos lleva a la siguiente prueba, la de la au-tenticidad. La pregunta que debe hacerse es si las escrituras que tenemos hoy en día son de hecho una comunicación del Creador a la humanidad. Un estudio de la historia del Islam nos mostrará que el Corán actual es exactamente el mismo que cuando fue comunicado hace más de mil cuatrocientos años. Durante su revelación, fue aprendido de memoria por una gran cantidad de personas, y también fue puesto por escrito.
\r\nOtra prueba es la de la integralidad. Una ideo-logía realmente integral, revelada a la humanidad por el Diseñador del universo, describiría el sis-tema más beneficioso en todas las esferas de la vida, incluyendo la política, la económica, la social, la médica y la ambiental.
\r\nPor último, debemos mirar la prueba de la uni-versalidad. Claramente, una ideología que es histó-rica o geográficamente limitada, no es tan buena como una que sea aplicable a todos los seres huma-nos, indistintamente del lugar o la época de su ori-gen.
\r\nEn conclusión, si se utilizan los criterios de uni-versalidad, integralidad, autenticidad y, sobre todo, coherencia, hallaremos que el Corán es único y me-recedor de investigación. Es interesante anotar que el propio Corán subraya el enfoque descrito. Por ejemplo, en el versículo 82 del capítulo 4, dice: “¿Acaso no reflexionan en el Corán y sus signifi-cados? Si no procediera de Dios, encontrarían en él numerosas contradicciones”.<\/span><\/span><\/p>\r\n\r\n

 <\/p>\r\n","excerpt":"","terms":"","visibility_roles":"","comment_status":1,"comment_count":0,"read_counter":17004,"lft":8955,"rght":8956,"promote":1,"sticky":0,"status":1,"publish_start":null,"publish_end":null,"created_at":"2016-08-16T22:59:45.000000Z","updated_at":"2026-04-04T03:52:33.000000Z","language_id":12,"user_id":2,"author_id":112,"publisher_id":97,"category_id":4,"parent_id":null,"author_name":"Jafar Sheikh Idrees","category_name":"Misconceptions","category_slug":"Misconceptions","get_date":"2016-08-16","pdf_asset":"http:\/\/www.islamland.com\/uploads\/articles\/es_Respuestas_racionales.pdf","word_asset":"http:\/\/www.islamland.com\/uploads\/articles\/es_Respuestas_racionales.doc"},{"id":5394,"title":"Islamofobie","slug":"islamofobie","word":"\/uploads\/articles\/nl_islamofobie.doc","pdf":"\/uploads\/articles\/nl_islamofobie.pdf","mime_type":null,"type":"node","path":"\/node\/type:node\/slug:islamofobie","hint":"

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\r\nIslamofobie<\/span><\/span><\/strong>
\r\n [nederlands - dutch -\u0627\u0644\u0647\u0648\u0644\u0646\u062f\u064a\u0629 ]
\r\n    <\/span><\/p>\r\n\r\n

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dr. Dja’far sheikh Idris<\/span><\/p>\r\n\r\n


\r\nrevisie: Yassien Abo Abdillah
\r\nbron: al-islaam.com<\/span><\/p>\r\n\r\n


\r\n2014 - 1435<\/span>
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\r\n\u0645\u0635\u062f\u0631:  al-islaam.com<\/span><\/p>\r\n\r\n

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2014 - 1435
\r\n 
\r\n 
\r\nIn naam van Allah, de Barmhartige, de Genadevolle
\r\nDe mensen in het westen spreken over een psychische ziekte, die Islamfobie wordt genoemd. Zij denken dat het een nieuwe ziekte is, terwijl deze ziekte net zo oud is als de oudheid van de goddelijke openbaringen. Deze ziekt  manifesteert zich in haat of angstgevoelens ten opzichte van de Islam.
\r\nDe ziekte leidt degenen die ermee besmet zijn om een vijandelijk standpunt in te nemen tegen de Islamitische religie en degenen die deze religie aanhangen en dit heeft enkele symptomen:
\r\nOnfatsoenlijk taalgebruik richting de profeet (Allah’s vrede en zegen zij met hem) en het vertellen van onjuistheden over hem; het gebruiken van aayaat uit de Qor-aan en teksten uit de Soennah en deze uit de juiste context rukken door er denkbeelden aan te koppelen en te beweren dat dit geen praktijken zijn van individuen, maar een religieuze verplichting die de Islam aanmoedigt. Daarnaast wordt de achterstand van de Islamitische wereld geweten aan de Islam; omdat de Islam natuur- en technologische wetenschappen en alles wat noodzakelijk is in het leven zou tegenwerken. Ook wordt de verspreiding van dictaturen, voornamelijk in de Arabische wereld, geweten aan de Islam, door te zeggen dat de Islam de vrouw niet respecteert en uitnodigt om haar als slaaf te behandelen. Door deze en andere beweringen en propaganda worden de moslims in het westen niet behandeld als normale burgers. Men maakt daarbij geen onderscheid tussen moslims die in het westen geboren zijn en daar verblijven of mensen die er zich voor korte duur vestigen.
\r\nWat is de reden voor deze fobie?
\r\nEén van de redenen van de ontwikkeling van deze fobie is onwetendheid over de Islam bij een groot aantal mensen, waardoor zij gemakkelijk getroffen worden door deze propaganda. De Islam die zij haten en vrezen is niet de religie die geopenbaard is aan Mohammed (Allah’s vrede en zegen zij met hem). De Islam die zij kennen is de religie die door de media wordt gepropageerd en die hun politieke leiders verspreiden. Zij gebruiken hiervoor criminele activiteiten, die enkele moslims begaan en waarmee alle moslims in de verdomhoek gedrukt worden. Maar de belangrijkste reden die achter hun haat schuilt, de haat tegen de Islam en de moslims, is te wijten aan afkeer van de waarheid. Dit is de vernietigende ziekte die zich reeds onder de mensheid bevindt sinds het bestaan van goddelijke openbaringen, die naar de duidelijke waarheid oproepen: “Zo kwam er tot degenen vóór hen geen boodschapper, of zij zeiden: "(Hij is) een tovenaar, of een bezetene.” Soerat Ad-Dzaariyaat (51), aayah 52. Hun uitspraken zijn de vruchten  van een onrechtvaardige ziekte, die in hun harten is genesteld; zij zoeken niet oprecht naar de waarheid en willen er niets van weten.
\r\nIntegendeel, een ieder van hen heeft zich verscholen achter kwaadheid en daarmee zijn voorgangers in kwaadheid opgevolgd. Hun situatie is eerder door Allah geschetst, toen Hij (de Verhevene) zei: “Zo spraken ook degenen die voor hen waren. Hun harten lijken op elkaar.” Soerat Al-Baqarah (2), aayah 118.
\r\nOver het volk van Thaamoed heeft de Verhevene gezegd: “En wat de Thaamoed betreft: Wij hebben hen Leiding geschonken, maar zij gaven de voorkeur aan blindheid boven de Leiding.” Soerat Foessilat (41), aayah 17.
\r\nEn over de vijanden van de boodschapper Mohammed (Allah’s vrede en zegen zij met hem) heeft de Verhevene gezegd: “Of erkennen zij hun boodschapper niet? Zodat zij het verwerpen? Of zeggen zij., “Hij (Mohammed) is bezeten.” Integendeel, hij kwam tot hen met de Waarheid, maar de meesten van hen haten de Waarheid.” Soerat Al-Moe-eminoen (23), aayah 69.
\r\nHoe moet deze ziekte behandeld worden?
\r\nBij de behandeling van deze ziekte moet gekeken worden naar de oorzaak van de ziekte. Wat de onwetenden betreft – en deze zijn het meest in aantal – zij hebben het recht dat wij hen het juiste begrip geven over de Islam en wij dienen geduldig met hen te zijn door te luisteren naar hun argumenten en afwijzingen. Wij dienen met deze mensen in discussie te treden met goede manieren en op de beste wijze.
\r\nWat betreft de groep die last heeft van deze ziekte, wat veroorzaakt is door fouten en criminele daden die enkele moslims hebben begaan; het is hun absolute recht en het recht van de Islam om hen op deze fouten te wijzen en te verduidelijken dat deze niet correct zijn en wij dienen onze religie ervan vrij te spreken. Dit is de methodiek die onze religie aanmoedigt.
\r\nToen enkele moslims een aantal polytheïsten in de heilige maand hadden vermoord, waardoor de polytheïsten gebruik maakten van de gelegenheid om het imago van de moslims aan te tasten, heeft Allah (de Verhevene) gezegd: “Zij vragen jou over de strijd in de Gewijde maanden. Zeg (O Moeh’ammad): "De strijd daarin is een grote zonde.” Soerat Al-Baqarah (2), aayah 217. Allah (de Verhevene) had in de beginselen van deze aayah verduidelijkt, dat de handelingen die deze moslims hebben begaan een grote zonde zijn.
\r\nToen enkele moslims een jood hadden beschuldigd van roof, openbaarde Allah de Gezegende aayaat die hem vrijspraken in de twaalf aayaat uit Soerat An-Nisaa-e (4), die Hij begon met Zijn Uitspraak: “Wij hebben jou dit Boek met de Waarheid neergezonden zodat jij kunt oordelen tussen de mensen, met wat Allah aan jou openbaarde. En wees geen verdediger voor de verraders.” Soerat An-Nisaa-e (4), aayah 105. D.w.z. bescherm hen niet en kom niet voor hen op. En tot deze reeks aayaat is Zijn Uitspraak: “En wie een fout of een zonde begaat en die dan toeschrijft aan degene die onschuldig is: voorzeker, hij laadt een lasterlijk verzinsel en een duidelijke zonde op zich.” Soerat An-Nisaa-e (4), aayah 112.
\r\nOnze taak is het verdedigen van de waarheid en niet het verdedigen van de schepping. Rechtvaardigheid is een verplichting die wij onszelf eigen moeten maken tegenover elke persoon en in elke situatie: “En laat de haat van een volk jullie er niet van brengen niet rechtvaardig te wezen.” Soerat Al-Maa-iedah (5), aayah 8. “Weest dan rechtvaardig, ook al betreft het een verwant.” Soerat Al-An’aam (6), aayah 152.
\r\nWat degenen betreft die aan de ziekte van haat tegen de waarheid lijden, zij zullen nooit tevreden worden, totdat wij afstand nemen van de waarheid nadat wij deze hebben gekend en erin hebben geloofd. Zij streven ernaar om ons te leiden tot erkenning van hun dwaling, zoals het christendom, jodendom of seculiere ideologieën, die openbaringen ontkennen en andere methodieken die naast Allah afgoden plaatsen.
\r\nZij die de waarheid haten zijn bereid om hiervoor hun uiterste best te doen door geld, tijd en kennis op te offeren en het gaat zelfs verder dan dat. Zij zijn bereid om hun zielen op te offeren om deze waarheid te bestrijden.
\r\nHoe moeten wij omgaan met deze mensen? Dienen we ons aan hen over te geven en in ongeloof treden, net zoals zij daarvoor gekozen hebben? Zeker niet, bij Allah, hun vijandschap en haat geeft ons meer standvastigheid en volharding in de waarheid en het ernaar uitnodigen. Sterft in jullie woede! Onze reactie naar hen toe is dat wij hen met volledige zekerheid kunnen aangeven, dat al hun pogingen om de waarheid te bestrijden, zullen falen: “Voorwaar, degenen die niet geloven besteden hun bezittingen om (de mensen) van het Pad van Allah af te houden. Zij zullen deze (bezittingen blijven) besteden, maar daarna zullen deze een bron van spijt voor hen worden en uiteindelijk zullen zij worden verslagen.” Soerat Al-Anfaal (8), aayah 36. “Zij willen het Licht van Allah doven met hun monden, maar Allah vervolmaakt Zijn Licht, ook al haten de ongelovigen het.” Soerat As-Saff (61), aayah 8.
\r\nNaast het onacceptabel vinden van de haat die zij tegenover de waarheid hebben en naast alle beproevingen die wij moeten doorstaan, kijken wij zeer optimistisch tegen deze vijandelijke campagne tegen de Islam aan en zien wij hierin dat wij een levende Oemmah zijn geworden en dat onze uitnodiging tot Allah (de Verhevene) zijn vruchten begint af te werpen.
\r\nNiemand zal zich bekommeren om een gestorven Oemmah, die geen boodschap heeft en niet actief is; omdat het geen enkele invloed op anderen zal uitoefenen. Deze bezigheid met de Islam en vrees die daarvoor wordt gekweekt om het als vijand nummer 1 te nemen nadat het communisme gefaald heeft, is een teken van leven van onze Oemmah.
\r\nAlle lof zij Allah Die uit ons mensen heeft voortgebracht die een reden zijn voor het in leven blijven van deze Oemmah en het verspreiden van haar boodschap om angsten in de harten van de vijanden van de Islam te plaatsen.
\r\nDaarnaast moeten wij optimistisch blijven; omdat wij weten dat deze angsten één van de middelen van overwinning zijn, die Allah voor ons heeft bepaald. Tijdens de periode van de eerste hadj en na de verkondiging van de gezegende boodschap waren de vijanden van de Islam beangstigd vanwege de invloed die dit op de pelgrims kon uitoefenen. Zij verspreidden zich onder de mensen om te waarschuwen tegen de boodschapper (Allah’s vrede en zegen zij met hem).
\r\nDit was juist een aanleiding tot verspreiding van zijn boodschap; elke pelgrim die naar zijn volk terugkeerde, bracht hen het nieuws dat een jongeman uit het midden van de Qoeraysh zei dat Allah (de Verhevene) hem met een boodschap had gestuurd. Hetzelfde scenario herhaalt zich vandaag de dag; hoeveel mensen wisten niet eens van het bestaan van de Islam en hadden niet eens het voornemen om iets daarover te weten te komen, totdat deze onrechtvaardige campagne begon en bij hen de nieuwsgierigheid opwekte om er informatie over te verzamelen. Zij gingen op zoek en lazen erover, wat een aanleiding was voor de leiding van velen onder hen.
\r\nWij kijken optimistisch naar deze campagnes, omdat deze onjuiste propaganda tegen onze religie ons een podium geeft om de dwaling te weerleggen en onze stemmen over te brengen aan vele volkeren die nooit naar ons luisterden en zich niet om onze zaak bekommerden; onder hen zijn er verstandigen die onderscheid maken tussen de waarheid en de valsheid.
\r\nWij kijken optimistisch naar deze campagnes, omdat de strijd van het westen tegen de Islam ervoor gezorgd heeft dat duidelijk is geworden dat hun misleidende waarden en normen zoals de zogenaamde “vrijheid” opeens niet meer golden. Beweringen zoals saamhorigheid tussen de religies onderling; het recht voor de rechtstaat om te oordelen (democratie) is helder een misleiding geworden voor vele westerlingen, die getuigen waren van het neerstorten van hun waarden en normen, die zich op de rand van een ravijn bevonden, tijdens de eerste confrontatie met de ware religie.
\r\nWij zijn optimistisch jegens deze campagnes, omdat Allah de Verhevene mede hierdoor de rijen van de moslims zuivert en de viezigheid ervan verwijderd. Velen die zich moslim noemen aarzelen om te kiezen voor standvastigheid en wijken af van het rechte pad. Velen onder hen verkiezen ongeloof, nadat zij het geloof hebben gekend.
\r\nWat moeten wij tegen deze mensen doen? Huilen en jammeren en ons overgeven voor de zorgen? Nee, zeker niet! Wij dienen juist te roepen: O dienaren van Allah, wees standvastig! Allah zal een beter volk dan jullie voortbrengen: “O jullie die geloven! Wie van jullie zijn godsdienst afvallig is: Allah zal een volk nemen waar Hij van houdt en dat van Hem houdt, dat zachtmoedig is tegenover de gelovigen en streng tegenover de ongelovigen, dat streeft op de Weg van Allah en zij zijn niet bang voor degenen die verwijten maken. Dat is de gunst van Allah, die Hij geeft aan wie Hij wil en Allah is Allesomvattend, Alwetend. Voorwaar, jullie helpers zijn Allah en Zijn boodschapper en degenen die geloven, die de salaat verrichten en de zakaat geven, zij buigen zich nederig. En wie Allah tot Beschermer neemt en Zijn Boodschapper en degenen die gelovig zijn: voorwaar, de groep (volgelingen) van Allah is overwinnaar.” Soerat Al-Maa-iedah (5), aayah 54-56.<\/span><\/p>\r\n\r\n

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