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Essay of: Group: 2A Francisco Jimenez Blesa Angel Alfonso Morales Sanchez The Islam Contents: -The Islam -The Coran -God -The prophet -Final judgement - Practics and institutions: the five pillars - Profession of faith Oration Alms Uninformed Peregrination -ISLAM AND SOCIETY Education Islamic Law Yihad The Islam Islam is a monotheist religion arisen in century VII in the Arabic peninsula from the lessons of Mahoma, called the Prophet. In its literal meaning, the Arab word Islam means ' surrender, but the Coran establishes its religious sense, ` submission to the will or the law of God. The person who professes and practices the Islam is a Muslim (in Arab muslim, ' the one who is put under god'). According to the Coran, the Islam is the universal and fundamental religion. The own nature is even Muslim since it obeys the laws that God has established in her. Them human beings, who have free will, the practice of the Islam does not imply obedience but the free acceptance of divine mandates. The Muslim is a follower of the divine revelation (gathered in the Coran) formulated by Mahoma prophet, which turns to him member of the Islamic community (umma). Some authors are enough to give testimony and to pronounce the shahada one (faith profession) that is expressed when affirming "is no more God than Ala and Mahoma is its prophet". The formula is exclusive. Since the own Coran mentions "the Muslim" followers of Mahoma as (It has called you Muslim, Coran 22.78), these feel like victims when they are denominated "mahometins", whereas this term would imply a personal cult that the Islam prohibits. Worldwide the Muslim population is considered next to billion people. The Islam has bloomed in very diverse geographic, cultural and ethnic regions. The main ethnic groups that compose the Muslim community include the Arabs (most of North Africa and Near East), Turkish and Ottoman towns (Turkey, regions of the old Soviet Union and Central Asia), Iranian, Afghan, Hindu-Muslims (Pakistan, India and Bangladesh), communities of the Asian South-eastern (Malaysia, Indonesia and the Philippines) and a small percentage of Chinese. In Europe, the Islam is the second professed religion more after the Christianity. The Coran The Muslims consider the Coran like the eternal word of revealed God to Mahoma by means of Gabriel, arcangel of the revelation. Think that his author is the same God, and not the Prophet, reason why the Coran is inimitable and infallible. The word comes from the Arab al-quran, ' recitation'. It gathers the different revelations from Ala from Mahoma during almost the 20 years of its prophetic life (612-632). It is divided in 114 suras (chapters) divided in little more than 6,200 aleyas (versicles). The brief sura contains only 3 versicles and the amplest 286 long versicles. The 114 suras appear ordered in decreasing order, with some slight oscillation. As much nonIslamic Islamic investigators as agree in the integrity that substantially has maintained the text of the Coran throughout history. God The monotheism is a central question for the Islam, that admits the existence of a unique God (Ala). It rejects the polytheism, as well as the extension of the divinity of Ala to some person. God created the man and the nature through a fundamental act of mercy, otherwise the nothing would exist. In addition, it equipped to each element of his creation of his own nature and laws that govern their conduct. The result is a harmonic set and ordered, the cosmos in which each thing has its own place and its limitations, reason why in the nature does not appear imbalances, upheavals or ruptures. God presides over and governs the Universe, that his ordered operation is the sign and the main test of the existence of God and its unit. In the past it could have alterations of the standard order, in form of miracles, but although the Coran accepts the miracles of the previous prophets (Noah, Abraham, Moises, Jesus Christ and others), declares decrepit; the miracle of Mahoma is the Coran, prodigy who no human can make or repeat. According to the Islam, God acts four fundamental as with respect to the Universe and to the humanity in individual: creation, sustenance, direction and judgment. God, that created the Universe by its absolute mercy, is also forced to maintain it; all the nature has been subordinated to the humanity, that can operate it and benefit from her. Nevertheless, the last objective of the humanity consists of existing to the "service of God", that is to say, to adore only Him and to construct an ethical, and just free social order to him of corruptions. The Prophet God has sent prophets to the Earth because of the moral weakness of the humanity, to teach so much to the individuals as to the states the correct moral and spiritual behavior. After the creation and means of subsistence, the mercy of God is pronounced in these acts of direction. Although or and badly they are printed in the human heart, the incapacity or the rejection of many people to decipher that registry makes the prophetic direction necessary. This guide is universal: nobody in the Earth has been undressed of her. Adam was the first prophet; after its expulsion of the Garden of the Eden, its lack received the pardon of God (the Islam therefore does not accept the doctrine of the original sin). The messages of all the prophets emanate of a same divine source, the tables of the revelation, the word of God from the beginning of the times. Also it is known him like Celestial book, transmited to Mahoma prophet by the intervention of archangel Gabriel. The religions, therefore, are in synthesis one, although they acquire different institutionalised forms. The prophets constitute an indivisible unit and she is due to believe in all of them, since to accept to and rejecting to others she is equivalent to deny the divine truth. All the prophets are human; they do not participate in the divinity, but they are the highest and valuable models for the humanity. Nevertheless, some prophets consider themselves superior to others, mainly by their certainty before the suffering. Of this form, the Coran describes to Mahoma like "first of the humans" (39,12), "sent" of Ala (4,62) or "seal of prophets" (33,40). To accept its lessons is to obey to the own God. It is, in addition, an immense manifestation of the divine mercy with respect to the men, because the last messenger of his will considers itself. The versicle of the Coran where one interrogates the human prophets (93,7): "Perhaps you it did not find misled and it guided to you" it raises primacy of Mahoma like maximum prophet of the Islam, even though has triggered diverse theological conflicts, mainly between the shiies, that paraphrase this aleya like: "misleading has found you and the sunies have guided you" (read, however: "you it did not find misled in a trip and it guided to you"). From the Islamic belief that comes here the prophets were extinguished and ended the Coran. The Islam is the last and more perfect revelation of God, and it is dominated all the previous ones. Final Judgement The divine actions of creation and direction conclude with the act of the Final Judgment. In this day in which the humanity will be reunited and all the individuals will be judged only by their facts. "chosen" they will go to the Garden (the paradise) and the "losers" will go to hell, although God is merciful and will pardon to which they are deserving of it. In addition to the Final Judgment, that affects the individuals, the Coran recognizes another class of divine judgment that affects the history of nations, towns and communities. The nations, like the individuals, can be corrupted by the wealth, the power and the pride, and if they do not reform they will be punished with the destruction or subjugated by more virtuous towns. (Coran 39,67-75 and 22, 1-24.) Practics and institutions: the five pillars The Islamic community considers the practice of five duties, known like the five pillars of the Islam fundamental. Profession of faith In agreement with the absolute commitment of the Islam with the monotheism, the first obligation is the profession of faith or testimony (shahada): "there is no more God than Ala and Mahoma is its prophet". This profession, that must at least once be made public by each Muslim in its life "of verbal form and with total assent of heart", indicates the entrance of an individual in the Islamic community. Oration The second obligation is salat, that consists of making five daily orations. The first oration takes place before the exit of the sun; second, at noon; third, between the three and the five of afternoon; fourth after the putting of the sun and villa before lying down and the midnight. During the oration, the Muslims watch in the direction of the Kaaba, a small structure of cubical form located in haram of the Great Mosque of Mecca. In order to pray it is necessary to remain in the beginning of foot, immediately afterwards to make a genuflexion to which two prostrations happen, and, finally, seat has to take itself. In each one of this positions certain orations and fragments of the Coran are recited. Like previous step at the beginning of the oration, the devotee one must make the ablutions pertinent. Before each oration communitarian, almandine (of the Arab al-mullaiddin, who calls to oration ') or muezin make a public call from minaret of the mosque. In recent times, the call becomes through systems of megaphone so that it is possible to be heard at a distance. Friday is the day saint for the Islam. In this day, to first hour of afternoon, special orations of communitarian character are made in the mosques. They are preceded by a sermon from the pulpit pronounced by the magnet, call also jatib. In both annual religious holidays, calls ids (one of them so soon concludes the uninformed month of the Ramadan and the other after the peregrination to Mecca), are in the morning celebrated followed special orations of sermons. Alms The third fundamental obligation of a Muslim is to pay denominated zakat or alms (Coran 2, 263/64 to 275/74). This one was at first the tax demanded by Mahoma (and later by the Muslim states) to the accommodated members of the community, mainly to help the poor men. Also it was used to catch converses to the Islam, as well as for the redemption of captives military, the aid of people with great debts, for the financing of yihad (the war by the cause of the Islam or saint war), that according to the commentators of the Coran includes the well-being and the education. Only when zakat has been given considers legitimate and purified the rest of the property and fortune of a Muslim. In most of the Muslim states zakat the government collects no longer it and one has become voluntary alms, although its payment continues being considered like an essential obligation of all the Muslims. Uninformed The fourth obligation is the uninformed one, or saum, during the month of the Ramadan. Since the Islamic calendar is lunar, the festivals are not fixed. During the warm summers most of the Muslims it even observes with rigor the uninformed one. During the uninformed month of the people they must abstain to eat, to drink, to smoke and to maintain sexual relations from the dawn to the putting of the sun, and to avoid all sinful thought or act. Who can allow to it must it, in addition, to give to eat like minimum a poor man. If a person cannot fulfill it to be becomes ill or of trip, it is not necessary that ayune then, although will have to do it in later days. Peregrination The fifth obligation of the Muslim is hach, the peregrination to the Kaaba, in Mecca. All adult Muslim, enabled and physically equipped with sufficient goods must at least once make this peregrination in his life. Celebrated during the first 10 days of the last month of the lunar year, the rite demands that the travelling ones are in a state of absolute purity. The main elements of this prolonged rite are to give seven returns to the Kaaba, to run to each other by seven tumulus times to double time between both next to the sanctuary, separated about 400 meters. With it the denominated "greater peregrination" is completed. The "smaller peregrination" includes the visit to the next places of Mine and Arafat, and the accomplishment of diverse rites like the lapidating with seven rocks of three points that evoke the three times that Abraham was attempted by the demon. The development of the aerial transport in our days has allowed making the peregrination to Muslims of all the regions of the planet. In 1977 a number of two million of travelling was registered already. Through the centuries, the Kaaba has played an important role like rallying point of Islamic investigators who can interchange, discuss and spread their ideas. During the decades of 1980 and 1990 the peregrination has also served to promote political solidarity in the Muslim world. Aside from these five basic institutions, the Islam prohibits the consumption of alcohol and meat of pig. In addition to the Kaaba, the main Muslim sanctuary, the most important centers of the Islamic life are the mosques, where orations to newspaper are made. ISLAM AND SOCIETY The Islamic concept of society is theocratic whereas the objective of all the Muslims is the "government of God in the Earth". Nevertheless, it necessarily does not imply the existence of a denominational political regime, although sometimes the religious authorities have had and have a considerable political influence in certain Muslim societies. The idea of a model of Islamic society is based on the belief that all the spheres of the life -- spiritual, ritual, political and economic -- constitute an indivisible unit that must be imbued completely of the Islamic values. This ideal Straight inspires concepts such as Islamic and Islamic State, and explains the marked emphasis of the Islam in the life and the social obligations. The established fundamental religious duties in the five pillars even have clear implications in the life of the community. Education The base of the Islamic society is the community of the faithful, that is consolidated by the fulfilment of the religious practices. Its mission is "to instil the good and to prohibit badly" and, this way, to reform the Earth. Nevertheless, the community must be moderate and to avoid all the ends. During the age it mediates the Islamic religious authorities vindicated a degree of certainly for the set of the society, but the European colonial domination on the Muslim countries limited this vision sometimes. In century XX some Islamic theoreticians have presented/displayed diverse conceptions on the desirable Muslim society and proposals of reform with respect to the traditional models. On century IX the Abdullah caliph al-Mamun founded an academy in Bagdad for the study of secular matters and the translation of Greek scientific and philosophical texts. In century X, in the Cairo, the caliphs of the Fatimi dynasty also settled down an institution dedicated to secular education, the University to al-Azhar, that continues being one of the most important centers of education of the Islamic world. He is habitual that governing and Muslim accommodated destines bottoms to these investigations. The medieval Islamic scholars made important contributions to the philosophy, the natural medicine, astronomy, mathematics and sciences. In fact, from century IX to century XIII the Islamic community was the most fertile civilization of the world in the scope of the culture. It is very to emphasize the paper that the Muslims of Al-Andalus carried out in the average age like transmitters of classic science and culture and like creators of important contributions in all the fields of the human knowledge. Al-Andalus was in those days the cultural center more notable of all the civilized orb and from it radiated the culture to the rest of Europe here. Among other famous Islamic universities, the Nizamiya, founded on Bagdad in 1067 by Iranian statesman Nizam al-Mulk, distributed Theology, Right and Islamic Tradition, and had between its collaborators famous Algazel philosopher; the Mustansiriyah, founded on 1234 in Bagdad, distributed Religious and other matters Straight. The family The primitive Islamic community aspired to consolidate the family in exchange for leaving the old tribal fidelities, although he was not able to eliminate them. The Coran insists on the filial mercy and the "love and mercy" that must exist between husband and woman. One declares equal to men and women, "unless the men are in a superior category" because they run with the expenses of the house. The sexual fidelity is required absolutely. The Coran pleads for measures destined to improve the condition of the woman. The infanticide of children, frequent practice between certain tribes, is prohibited; the daughters receive a part of the inheritance, although only half of the assigned thing to the children. Also she insists repeated times on the respectful treatment to the women and grants to the spouses the right to the divorce in case of bad treatments. The Coran approves the polygamy, allowing to the man to have up to four spouses, but also it says that "if you fear not to be able to make justice between your spouses, then married with a single one". The abuse of the polygamy and the right of the husband in the traditional Islam to repudiate the wife when its conduct is faultless has even lead in the last years to the promulgation of directed laws to avoid it in almost all the Muslim countries. The Islamic Law The Islamic law, or sharia, defines the moral objectives of the community. In the Islamic society, the Right term has a meaning ampler than in the western space, because it includes as much imperative moral as legal. For the same reason, all the Islamic Right cannot be formulated like legal norm or to be imposed by the courts. To a large extent it depends exclusively on the conscience. The four sources The Islamic law is based on four sources or foundations of the Right. The two first are the documentary sources, the Coran and the tradition represented by the Sunna and the Hadit. The third source is the call ijtihad (responsible individual opinion and is used when a problem is not treated in the Coran or the Sunna; in this case a jurist can solve the problem by means of a reasoning (qiyas) analogical. These reasons were used for the first time when the Islamic theologians and jurists in conquered countries had to face the necessity to integrate local laws and customs with the Coran and the Sunna. Later the Islamic authorities considered that this original thought was a threat for the Coran and the Sunna and imposed strict norms limiting their use. But as a result of the deep changes operated in world-wide the Muslim community in the last decades, a renewed emphasis in the innovating thought of ijtihad has been put. The fourth source is the consensus of the community (ijma), that is obtained discarding certain opinions gradually and accepting others. Since the Islam does not have an official dogmatic authority, this it is an informal process that generally requires a long period of time. Legal Schools In the Islam five legal schools arose, four suníes and one shii. The four sunies schools appeared both in first centuries of the Islam: the shafi, the hanafi, the maliki and the hanbali. All uses of systematic form the reasoning to clarify legal questions not solved by the Coran or the Sunna. They differ first of all by the emphasis that puts in the textual authority or the analogical reasoning, but each school recognizes the conclusions of the legitimate others as and within the frame of orthodox Islamic. Each school tends to be the hegemonic one in certain regions of the world: the hanafi in the Indian subcontinent, Central Asia, Turkey and to a certain extent in Egypt, Jordan, Iran and Iraq; the maliki in North Africa; the shafí in the Asian South-eastern; and the hanbali in Saudi Arabia. The shii school (called jafari) dominates in Iran. Yihad The term yihad, habitually translated like “saint war “, designates the fight by the Islamic objective "to reform the Earth" that can include the use of the violence and the use of armies if outside necessary. In any case, one is a concept badly assimilated outside the Muslim world. The purpose prescribed by yihad is not the territorial expansion nor the unavoidable conversion from the towns to the Islam, but the taking of the political power to apply the Islamic principles through the public institutions of the community. The concept of yihad nevertheless was used by some medieval Muslim governors to justify wars motivated only by political ambitions. According to the classic Islamic Right, the world is divided in three great zones: the House of the Islam (where the Muslims have the dominion), the House of La Paz (where they maintain treaties and agreements) and the House of the War (the rest of the world). But of a progressive form yihad has been interpreted more in defensive terms than offensive. In century XX this it was the concept that inspired to the Muslims by its fight against the western colonialism. Bibliography: Spanish-English Collins Dictionary Informatic Sources: http://www.culturalianet.com http://www.artehistoria.com Micronet Universal Enciclopaedia