more results...

Generic selectors
Exact matches only
Search in title
Search in content
Post Type Selectors
Search in posts
Search in pages
HISTORY of Christian Theology

Islam

Islam burst on the scene in the seventh century CE by distilling Western thought down to three simple concepts: 1) God is one, and He is great; 2) humans are forgetful and need to be reminded how great God is; and 3) Muhammad is God’s messenger.

The Advent of Islam

In 610 CE, forty-year-old Muhammad declared that God had called him to be a prophet to proclaim His message to the world. From Islam’s viewpoint, this was not a new message but the same message delivered by the earlier Jewish and Christian prophets, such as Adam, Abraham, Moses, David, and Jesus, who Muslims believed to be a prophet but not the son of God. Muhammad, however, was called by God to be the last prophet to confirm this ancient message. Indeed, Muhammad originally expected the Jews and Christians (the “People of the Book”) to recognize him as a prophet and embrace his message.

When this did not happen, he was undeterred. He aggressively proclaimed that the citizens of Mecca needed to submit to the one and only God and prepare for his imminent last judgment. His message involved submission to God in all aspects of one’s life, political and economic as well as spiritual. However, once he started to gather a following, the leaders of the city did not relish the thought of relinquishing their power, so they chased him out. Muhammad retreated to Medina, where he was successful in converting and unifying many of the tribes of the Arabian Peninsula. He returned and took control of Mecca in 622 and immediately destroyed all its idols. Before he died two years later, he had taken control of nearly all of the peninsula.

Upon Muhammad’s death, there was an immediate power struggle over who should succeed him as their civil and religious leader, or caliph. Muhammad had no living sons to inherit control, but one of his daughters had two sons. Some believed that the right to rule ran in Muhammad’s sacred family bloodline, so Muhammad’s cousin and the father of these two boys, Ali, should be Muhammad’s rightful successor. This group became the Shiites (Shi’ah or Shia meaning partisan, follower or party referring to Shiat Ali, or followers of Ali). The vast majority of the Muslims, however, felt that the most righteous individual should be their leader. This group became the Sunnis (from Ahl-as-Sunnah, the people of the tradition, or the Orthodox). This was initially purely a political division and power struggle, but over time additional differences evolved.

The Sunnis selected Muhammad’s close companion Abu Bakr to be their first caliph. But he was assassinated, as were his two successors. Ali then became the caliph, but he and his sons were also killed, along with many of their relatives. After the Sunnis regained control, the Shiites mourned Ali as a martyr. This new Sunni-based caliphate (similar to a dynasty) continued the Muslim conquest at an alarming rate. By 654, this caliphate had conquered the Persian Sasanian Empire and most of the Byzantine Empire. They ruled the Middle-East and the eastern half of North Africa. By the year 750, Islam, under various caliphates, ruled from the border with India on the east, half of Turkey to the north, all across northern Africa, and the entire Iberian Peninsula in the west. They were finally pushed back to Spain after advancing halfway through France.1

Today, Islam is the world’s second-largest religion and is growing rapidly. Even though Islam was initially spread by conquest, there had to be more to this religion than political control in order for it to resonate with its believers and grow to what it has become today. So what are their basic beliefs and practices that continue to attract converts and tie generations to its traditions?

Muhammad and the Quran

According to Islamic traditions, Abraham taught his pure monotheistic religion to his son Ishmael, who passed it on to his descendants who lived on the Arabian Peninsula, principally along the Persian coast.2 This group of monotheist Arabs, one of whom was Muhammad, are referred to as hanifs in the Quran.3 During Muhammad’s life, Christianity was taking root along the Persian coast while Judaism had become the traditional Arabian polytheism. When Muhammad was forty years old, the trade routes had become very dangerous, putting economic pressure on the cities of the Arabian Peninsula.4

During this time of religious and political upheaval, Muhammad spent time in seclusion on Mount Hira praying and meditating. One day the angel Gabriel appeared to him and requested that Muhammad repeat a verse that became part of the Quran. According to the Sunni tradition, at first, Muhammad was shocked that he had been called to be Almighty God’s prophet. He felt unworthy and unprepared because he could not even read or write. He ran home and told his wife that he might be losing his mind because of what had happened. His wife believed him and took him to see her ten-year-old Christian cousin who proclaimed that he had been called to be a prophet.5

The visions continued, with the angel Gabriel giving him many more verses to recite over the next month. Muhammad’s followers later wrote down these sayings, which form a major part of the Quran. His close associates continued to write down additional verses revealed to Muhammad over the next twenty-three years, which were assembled into the Quran soon after his death. During these angelic visitations, the angel delivered the message that God had called Muhammad to be the final biblical prophet to declare a pure monotheistic religion to the city of Mecca and warn them of the urgent need to correct the injustices in the city because of God’s fast approaching Judgment Day. On another occasion, Muhammad was spirited away in a night vision to pray with Abraham and the other ancient patriarchs at Jerusalem, and from there, he ascended up to heaven and received a vision of paradise. This is referred to as Muhammad’s night journey. The Dome of the Rock in Jerusalem is next to the place where this miraculous experience is purported to have occurred. Most Christians are shocked to learn that the Quran speaks of the great works of Abraham, Moses, King David, John the Baptist and even the virgin birth of Jesus.

Muslims believe that the Quran is the literal word of God. They point to the beauty of the language and message of the Quran as proof of the divinity of the calling of the illiterate Muhammad as God’s prophet. The importance of studying and understanding the correct meaning of the Quran to a devote Muslim cannot be overemphasized. Additionally, Muhammad was viewed as the perfect exemplar of the faith. Consequently, his close associates wrote down many of the things he said and did, consisting of thousands of pages of material. This collection is a second source of authority under Islamic law and is referred to as the hadith.

Part of the foundation of Islam is the belief that Muhammad is God’s prophet. However, to Muslims, he is more than the previous prophets like Abraham, Moses and Jesus. Muhammad is the last prophet who confirms the messages of all his predecessors and embodies the attributes of God better than any other human. So one of the best ways to understand God is to study Muhammad’s life and emulate his example. It is like seeing God in a mirror.

The Five Pillars of Islam

The Five Pillars of Islam are the basic principles and activities that are considered mandatory by believers and are the foundation of Muslim life:

Faith (shahada): The foundational principle of Islam is the belief that “there is only one God, and Muhammad is God’s messenger.” Islam is the purest form of monotheism. Indeed, its greatest sin is to associate anyone or anything with God (shirk). God is the creator, sustains us every moment of our life, and will be our judge. A believer’s greatest obligation is to submit one’s will to God. Even the word Islam means submission to God in Arabic, and the word Muslim means a person who fully surrenders himself or herself unconditionally to God’s will.

Prayer (salat): There are five daily prayers: dawn, noon, afternoon, evening, and night. These prayers are recited while facing in the direction of Mecca and incorporate a series of set positions involving bowing, standing, prostrating, and sitting in a specific position. This pillar is related to another foundational principle of Islam―that all humans were born pure but we are forgetful―so prayer and the other pillars of Islam are designed to remind humans of the greatness of God. The second part of this affirmation of faith is acknowledging that God has not abandoned us on earth but has provided many prophets and teachers to direct us to God, and Muhammed is God’s last and greatest mouthpiece.

Charity (zakat): The practice of giving alms based on the wealth one has accumulated goes to the heart of the religion. It is a personal responsibility of each Muslim to help ease the financial hardship of others and eliminate inequality. The official charity giving consists of spending 2.5 percent of one’s wealth each year for the benefit of the poor or needy.

Fasting (sawm): is an important component of Islam because of its effectiveness in promoting submission to God. There are three types of fasting mentioned in the Quran: ritual fasting, fasting as a means to compensate for one’s sins during repentance, and ascetic fasting. Ritual fasting is an obligatory act during the month of Ramadan, which commemorates the month after Muhammad was called to be a prophet when he received most of the revelations for the Quran. The fast is designed to help Muslims draw closer to God to better realize and acknowledge his greatness and our dependence on Him, to seek forgiveness for their sins and atone for them, and to remind them of those in need.

Pilgrimage to Mecca (the Hajj): Every able-bodied Muslim is supposed to make the pilgrimage to Mecca at least once in their lifetime. The main parts of the Hajj involve walking seven times around the Kaaba (a small stone building), touching the Black Stone, traveling seven times between Mount Safa and Mount Marwah, and symbolically stoning the devil in Mina. This pilgrimage emphasizes the equality among all Muslims, rich and poor, powerful and meek, Arab and non-Arab, and is often a life-changing experience for those involved.6

Shiites and Sunnis.

Both Sunnis and Shiites uphold the five pillars of Islam and share the same essential beliefs. Within each of these two sects, the approach to Islamic beliefs and practices varies from secular to fundamentalist. Regardless, they recognize each other as Muslims and jointly participate in Islamic traditions such as the annual pilgrimage to Mecca. The differences are primarily about which aspects of their faith should be emphasized over others.

Today, over 85 percent of Muslims around the world are Sunni. Shiites are primarily found in Iran, Iraq, Azerbaijan, and Bahrain with a minority population in Syria, Lebanon, and Yemen. The major differences between them are a byproduct of their origins. The Sunnis do not have a hierarchical clergy. Anyone can become the national caliph or the local cleric (imam, or prayer leader). However, Shiites have a more complex religious hierarchy based on inherited authority. Their imans are deemed to be infallible manifestations of God. This difference informs the approach each sect takes to understand the will of God. Remember, this is a central concern for Muslims because their primary duty is to submit to God’s will. The Sunnis emphasize the importance of understanding the Quran and interpreting it correctly. Even though the Shiites value the Quran, they also heavily rely on the words and deeds of the Prophet Muhammad and his genetic successors as the embodiment of God’s teaching and the means of understanding God’s will. Shiites revere the sacrifice and martyrdom of their progenitors and stress the importance of applying these principles in everyday life. Consequently, the Shiites venerate their saints and martyrs and try to emulate them. During the first month of the Islamic new year, Shiites make pilgrimages to the holy shrines of their saints in memory of Muhammad’s grandson. Sunnis do not generally believe that this level of veneration and pilgrimages are appropriate under Islam’s laws. Instead, they emphasize the power of God in the world, including its political and other public expressions.7

To distill the differences down to one word for each, Shiites emphasize the importance of emulating the lives of Muhammad and their saints while Sunnis emphasize the importance of studying the Quran; however both are importance aspects of each branch of Islam.

Islamic Mysticism: Sufism

There is another major tradition within Sunni Islam that is called Sufism, and in some respects, it overlays the Sunni-Shiite divide.8 This tradition is also referred to as Islamic mysticism. The Sufi tradition focuses on increasing an individual’s personal union with the Divine. This is realized through self-purification by learning and doing one’s duty perfectly and for the right reason. Unlike other Muslims who look forward to a close relationship with God in the afterlife, Sufis seek to more fully experience the divine presence in this life. “The ultimate aim of Sufis is to seek the pleasure of God by endeavoring to return to their original state of purity and natural disposition, known as fitra.” 9

Fitra encompasses a wide range of concepts and circumscribes them into one concise interrelated principle. It is viewed primarily as our primordial human divine essence connecting us with the oneness of God. Recall that the primary doctrine of Islam is the principle that God is one. Beyond a prohibition of polytheism, Muslims generally associate it with the Greek philosophical concept of simple that was adopted by Christians in their understanding of God the Father, in that God does not have parts or a body yet is the source of all things. Sufis, however, apply more of a pantheistic perspective that the essence of all things is divine and that there is no existence besides that found in God. This divine essence of all things is also indirectly associated with the concept of fitra.

Muslims believe that God created the divine essence or spirit of all humans before Adam, the first man, was created. This pure and innocent primordial state of human existence in unity with God is the innate human nature of each individual and is referred to as fitra. This is the divine spirit that God breathed into Adam, and is what makes all of us human. Furthermore, God placed all of us under a premortal covenant acknowledging Him as our Lord, leaving an indelible imprint on our soul, which is also part of the concept of fitra.

This pretemporal recognition of God’s Lordship can be understood as creating an innate disposition in human beings toward recognizing and worshipping God during earthly life and toward accepting the prophets and the messages they bring as “reminders” of what human beings already know inwardly, but have merely forgotten.10

Consequently, we have an innate desire to believe in God, but we have the ability to rebel and reject God and our true nature, which is often what happens. Over time, people become distracted by worldly things and tend to ignore this uplifting aspect of their innate nature, resulting in this covenant becoming obscured and forgotten. However, because of the imprint of this covenant on our nature, we will have no excuse on Judgment Day because our disobedience was a result of our own willful laziness, distraction and disbelief. Accordingly, our life mission is to restore our innocence to that primordial state of purity and unity with God. In that regard, Islam is the vehicle to achieve this. One Islamic scholar described this concept thus:

[The message of Islam] is a call for recollection, for the remembrance of a knowledge kneaded into the very substance of our being even before our coming into this world. In a famous verse that defines the relationship between human beings and God, the Quran, in referring to the precosmic existence of man, states, “‘Am I not your Lord?’ They said: ‘Yes, we bear witness’” (7:172). The “they” refers to all the children of Adam, male and female, and the “yes” confirms the affirmation of God’s Oneness by us in our pre-eternal ontological reality. Men and women still bear the echo of this ‘yes’ deep down within their souls, and the call of Islam is precisely to this primordial nature, which uttered the “yes” even before the creation of the heavens and the earth. The call of Islam therefore concerns, above all, the remembrance of a knowledge deeply embedded in our being, the confirmation of a knowledge that saves, hence the soteriological [doctrine of salvation] function of knowledge in Islam.

11

Study and emulation are important aspects of Islamic efforts of submitting to God. All Muslims affirm that the Quran is the literal word of God. However, Sufis believe that more importantly, in addition to its obvious outward meaning, this divine text is pregnant with deeper hidden inward meanings waiting for devout followers to discover. This inner symbolic meaning is typically associated with repentance, purification, the inculcation of virtues and the development of good character. Sufis stress the need to overcome pride, envy and evil impulses. This is usually done through the tutelage of a Sufi master, who not only teaches strict obedience to the law but also instills a portion of his divine light and love for the law into the student’s heart, which in reality is the only way for one to progress and submit to God.

Unlike other Muslims who stress a systematic approach to obtaining knowledge of God, Sufis believe that real knowledge of God can only be realized through a personal spiritual experience. In that regard, they view Muhammad’s night journey to Jerusalem as the model for spiritual discovery and achieving unity with God. They teach that this is the journey we all must take to realize our goal of true union with the Divine. The love of God is the path to increased unity with our creator who daily sustains us. He also extends His love to us by sharing his word and blessing us when we obey.

The spread of Sufism contributed to the conversion and assimilation of the conquered people into a cohesive Islamic culture. It also contributed to a growing intellectual movement referred to as the Islamic Golden Age.

Islam’s Golden Age

The Quran stresses the importance of learning. After the early conquests, life in the Islamic world started to settle down and educational activity increased. Around the year 800, the caliph of the empire established the House of Wisdom in Baghdad, which functioned like a library, a translation center, and a school. There was a major effort to translate scholastic Greek and Latin materials from around the known world into the Arabic and Persian languages. These Muslim scholars were assisted by the Nestorian Christians living in Persia who translated Greek materials into Syriac, which was then translated into Arabic. This movement attracted top scholars from around the Muslim world and beyond, giving rise to new research into mathematics, astronomy, philosophy, and medicine, which drove even more demand to the point that Baghdad became the center of learning in the Western world. During this same time, Europe entered the Middle Ages when most Greek classical scholastic material became unavailable and academic knowledge declined dramatically. Many of the advancements in the Islamic world would later spark the rise of scholasticism in Christianity contributing to the European Renaissance.

Avicenna, Alhacen and Averroes are three fascinating Muslim scholars whose contributions to medicine, science and philosophy spread beyond the borders of the Islamic civilization to the medieval Christian world and beyond. By the time Avicenna (980–1037) turned ten, he had memorized the Quran. At age thirteen he began his serious study of medicine. After mastering medicine, he studied law and then at age sixteen he moved on to philosophy. Two of his medical treatises, The Book of Healing and The Canon of Medicine, became foundational works in medieval medical schools throughout the Western world into the modern era. He also contributed to the philosophical ideas regarding the distinction between essence and existence, the problem of evil, and the relationship of human consciousness with the soul.12

Most people credit Sir Francis Bacon with creating the scientific method of proposing a hypothesis, then conducting experiments to prove or disprove the hypothesis. Alhacen (965–1040), however, was the first recorded person to test his theories by rigorous controlled experiments and is acknowledged as the real father of scientific methodology.13 He made major advancement in optics and concepts regarding vision by varying his controlled experiment to test different aspects of his ideas. Some of his mathematical solutions to practical problems intrigue mathematicians to this day. He traveled to Islamic Spain (Al-Andalus) and thrived at this oasis of civilization and education that flourish under the tolerance found in the fusion of Islam, Christian and Jewish cultures.14

Averroes (1126–1198) became a bridge between the golden age of Islam and medieval Europe and, through this process, reconnected the Western world with their roots in classical Aristotelean philosophy. Think of Aristotle’s philosophy and teachings about logic and the physical world as a baton that the Eastern and Western Roman Empire carried together, but when they split and the western half of the empire fell, Europe lost hold of the baton and their connection with Aristotle’s ideas. When the Muslims conquered most of the Byzantine Empire (the eastern half of the Roman Empire), Islam got hold of the baton and ran with these ideas during their golden age. Averroes passed the baton back to the west where his ideas revived intellectual discussions in the Western Christian world leading to the creation of the world’s first universities while, at the same time, the golden age of Islam faded away.

When Averroes was a young man, the fame of his philosophical insights reached the Muslim caliph, who summoned Averroes to his court. When the caliph began questioning him on a number of nuanced philosophical/religious issues, he became concerned that the caliph was trying to trick him into saying something heretical, which could cost him his life. But the caliph reassured Averroes of his sincere interest and commissioned him to review and correct the translations of important Greek philosophical works and to write commentaries on them. Averroes was able to reconcile Aristotelean philosophy, which maintained that matter was eternal, with the Quran which declared that God created everything. He accomplished this by pointing out that God exists outside time, and humans are only able to understanding creation through the lens of time. Therefore, this whole apparent conflict was moot, enabling Aristotelian philosophy to be explored and taught in the Islamic world.

For much of his life, Averroes lived in Seville and Cordoba, which were centers of scholarship in regular contact with medieval Europe. Averroes commentaries on Aristotle contained brilliant analyses and new insights which provoked intellectual debates among Europe’s Christian elites for centuries.

Islamist Extremists

Because of Islam’s singular focus on the greatness of the one and only true God and our devotion to him, there is a tendency for devotees to become myopic and lose a clear view of reality, leading to extremism. Muhammad himself struggled with this natural human tendency and described in the Quran how he learned the lesson of moderation. In his seminal night journey to pray with the ancient patriarchs in Jerusalem, Muhammad was caught up to paradise. He was so excited while in the presence of God that he promised God that his people would pray to God fifty times a day. However, on his way back down to earth, Muhammad met Moses who advised him to return and renegotiate this commitment because his followers might not be as pious as Muhammad thought they were. Moses told Muhammad about his experience returning from Mount Sinai with the Ten Commandment to find the Israelites engaged in horrific sinful activity. So Muhammad returned to God and lowered the number of daily prayers his people would offer. However, he met Moses again on his way down to earth, and Moses repeated his advice. This happened a few times until Muhammad finally lowered the number of daily prayers to five, which was finally in the zone of reasonableness.15

Unfortunately, this lesson of the importance of moderation has been overlooked by some of Muhammad’s followers, leading to extremism, which in turn creates a distorted view of Islam for many outsiders.

Additional Resources

on Amazon:

The Clear Quran, English translation by Dr. Mustafa Khattab

The Clear Quran

Translation by Dr. Mustafa Khattab

Simple language and attention to detail have made this a superior English translation. Widely acclaimed and respected for accurately reflecting Arabic meanings, it has received recommendations by numerous well-known scholars, including Shaykh Muhammad bin Saleh al-Munajjid, Dr. Zakir Naik, Sheikh Yusuf Estes, Dr. Bilal Philips and Dr. Jamal Badawi.

The Oxford History of Islam

The Oxford History of Islam

Lavishly illustrated with over 300 pictures, including more than 200 in full color, The Oxford History of Islam offers the most wide-ranging and authoritative account available of the second largest–and fastest growing–religion in the world. John L. Esposito, Editor-in-Chief of the four-volume Oxford Encyclopedia of the Modern Islamic World, has gathered together sixteen leading scholars, both Muslim and non-Muslim, to examine the origins and historical development of Islam–its faith, community, institutions, sciences, and arts.

Book, The Human Quest for Meaning
 

What if the greatest crisis of our time wasn’t political, economic, or even scientific, but spiritual? The Human Quest for Meaning, presents an unflinching, scholarly, and soul-searching excavation of humanity’s deepest longings. This work cuts through the fog of postmodern relativism and the sterile worship of science to confront the core dilemma of our time: why does a civilization without God still hunger for transcendence? Drawing from ethnological studies, ancient texts, and forgotten philosophical wisdom, Hallstrom traces the arc of religious and philosophical history; not to convert, but to clarify. In a world obsessed with novelty, this book dares to remember.

In this book, readers will delve into the surprising belief systems of some of the most primitive cultures, exploring why they revered a moral Supreme Being contrary to modern theories of religious evolution. The text also revisits the foundations of Christianity, not as dogma, but as a cultural and metaphysical force that shaped the Western mind. The book further explores how modern secularism has gradually replaced meaning with a mechanistic worldview and why this replacement is now collapsing. It presents concise, accessible summaries of major world religions, from Hinduism and Buddhism to Islam, Sikhism, Taoism, and Zoroastrianism to help broaden a reader’s global spiritual literacy.

In the face of cultural amnesia, this work offers clarity and equips readers with the tools to forge their own enduring philosophy of life. Hallstrom writes with scholarly rigor but aims for accessibility, avoiding dry academic jargon while still delivering a serious intellectual exploration that reads smoothly like a story. While books on religion and philosophy are not new, Hallstrom brings a refreshingly countercultural lens.

Whether you’re a skeptic, a seeker, or a believer, The Human Quest for Meaning will challenge your assumptions, deepen your worldview, and perhaps even awaken something within you.

Available in hardback, audio, paperback and e‑book.

A History of the Middle East

A History of the Middle East Since the Rise of Islam: From the Prophet Muhammad to the 21st Century

by David W. Lesch

As David Lesch writes in his Preface, “Historians are a kind of secular priesthood, seemingly endowed with the power and means to select what is and what is not important for the rest of us.” In A History of the Middle East Since the Rise of Islam, Lesch focuses on the longue durée. Choosing the rise of Islam as the general beginning point of his one-volume history of the Middle East, Lesch argues that there is an indelible link between the rise of Islam and the overall environment that exists today in the region. The continuum of this chain of events is the primary focus of his book.

The Simplified Encyclopedia of Islamic History

The Simplified Encyclopedia of Islamic History

by Dr Raghib al-Sirjani

“An unmatched history resource, this 2 vol. encyclopedia covers everything from the Birth of Nabi Sallallahu alayhi wasallam, until the year 2005! This user-friendly colourful work, deals with the most sensitive of issues in a balanced manner, in addition to employing simple language and maps. No more paging through huge history books. Perfect for personal reading, teaching or as an easy reference tool. “

The Cambridge Companion to Classical Islamic Theology

The Cambridge Companion to Classical Islamic Theology

by Tim Winter, ed.

This series of critical reflections on the evolution and major themes of pre-modern Muslim theology begins with the revelation of the Koran, and extends to the beginnings of modernity in the eighteenth century. The significance of Islamic theology reflects the immense importance of Islam in the history of monotheism, to which it has brought a unique approach and style, and a range of solutions which are of abiding interest. Devoting especial attention to questions of rationality, scriptural fidelity, and the construction of ‘orthodoxy’, this volume introduces key Muslim theories of revelation, creation, ethics, scriptural interpretation, law, mysticism, and eschatology. Throughout the treatment is firmly set in the historical, social and political context in which Islam’s distinctive understanding of God evolved. Despite its importance, Islamic theology has been neglected in recent scholarship, and this book provides a unique, scholarly but accessible introduction.

Islamic Theology

Islamic Theology: An Introduction to ‘Ilm al-Kalam

by Jafar Sobhani

Islamic Theology: An Introduction to ‘Ilm al-Kalam by Ayatollah Jafar Sobhani presents a systematic examination of Islamic theological discourse, analyzing the rational and scriptural foundations of Muslim doctrinal thought from a Shi’i perspective. The work methodically addresses core theological concepts, including God and His attributes, Divine Justice, Prophethood, Imamate, and the Afterlife, while integrating classical proofs with contemporary philosophical discourse. Sobhani’s analysis synthesizes traditional theological methodologies with modern analytical approaches, demonstrating the intellectual rigor of Islamic theological tradition.

Timeless Seeds of Advice

Timeless Seeds of Advice

The Sayings of Prophet Muhammad, Ibn Taymiyyah, Ibn al-Qayyim, Ibn al-Jawzi and Other Prominent Scholars in Bringing Comfort and Hope to the Soul.
by B. B. Abdulla

A selection of beautiful and practical pieces of advice from the Quran, the Prophet PBUH and Islam’s great scholars on repentance, guidance and purification. This book is designed to serve as a source of hope and strength for those going through difficult times, while providing numerous important pieces of knowledge and guidance for all readers and all times.

Essential Sufism

Essential Sufism

by Robert Frager & James Fadiman, eds.

The definitive compendium of Sufi wisdom, Essential Sufism presents more than three hundred beautiful and inspirational works from all eras of Sufism. From thousand-year-old prayers to contemporary Sufi poetry, this beautiful collection embraces the full diversity of a rich tradition and reveals the heart of Islamic mysticism. Written by Sufi prophets, saints, and teachers, these luminous stories, fables, and aphorisms help us to see the love and generosity of God in all of creation, and to experience the love for all things that embodies the Sufi’s relationship with God. Voicing a passionate faith that aims to soften hearts hardened by daily life and open them to love, the Sufi tradition as illustrated in these pages teaches us to seek the Divine while remaining engaged in the world, to find our opportunities for spiritual growth, awareness, and generosity, and to realize that there is nothing in this world or the next that is not both loved and loving.

The Golden Thread

The Golden Thread: A History of the Western Tradition, Volume I: The Ancient World and Christendom

by James Hankins and Allen C. Guelzo

"...a monumental work of reclamation and revival...The Golden Thread comes as a history, an argument, a treasure hoard." — The Wall Street Journal. It is a sweeping, resource-rich history of the ancient world and Christendom—designed for students and lifelong learners alike, and faithful to the enduring legacy of the Western tradition. This is Volume I of a two-part series tracing the story of Western civilization from antiquity to the modern age. Where do the threads that form the Western tradition originate, and how were they woven together over the two and a half millennia before A.D. 1500? What are the sources of our modern ideas about science, freedom, equality, law, good government, and virtue? These are the questions explored in The Golden Thread, Volume I: The Ancient World and Christendom. The story begins with the seminal culture of the classical Greeks and moves through the Hellenization of the east following the conquests of Alexander the Great. Hankins then narrates the rise and dominance of Rome and the fusion of Greco-Roman and Judea-Christian cultures in the Christian empire of the fourth century AD. The volume follows the history of Christendom from the fall of the Western Roman Empire, charts its centuries-long rivalry with the Islamic world, and culminates in the emergence of European civilization in the Middle Age and Renaissance. Written by two of the most distinguished historians of our time. It includes nearly 1000 curated images—sculptures, paintings, and artifacts—from the vaults of the West’s finest cultural institutions. Readers are not merely told what happened, but shown what was created—page after page alive with the rich architecture, sculpture, music, and painting and maps that gave visible form to the West’s most enduring aspirations.

The Lessons of History

The Lessons of History

by Will and Ariel Durant

A concise survey of the culture and civilization of mankind, The Lessons of History is the result of a lifetime of research from Pulitzer Prize–winning historians Will and Ariel Durant. With their accessible compendium of philosophy and social progress, the Durants take us on a journey through history, exploring the possibilities and limitations of humanity over time. Juxtaposing the great lives, ideas, and accomplishments with cycles of war and conquest, the Durants reveal the towering themes of history and give meaning to our own.

1 Stearns, Peter N., A Brief History of the World, The Teaching Company, 2007, Lecture 12.

2 Ibn Rawandi, “Origins of Islam“, 2000: p. 112

3 “Hanif”, britannica.com. Retrieved 15 February 2024

4 Christian Julien Robin (2012), Arabia and Ethiopia, InThe Oxford Handbook of Late Antiquity. OUP USA. p. 302.

5 World Civilization, Simple Book Publishing, Lumenlearing.com, Chap. 7, The Rise and Spread of Islam, the Quran, accessed February 15, 2024, https://courses.lumenlearning.com/suny-hccc-worldcivilization/.

6 World Civilization, Simple Book Publishing, Lumenlearing.com, Chap. 7, The Rise and Spread of Islam, the Quran, accessed February 15, 2024, https://courses.lumenlearning.com/suny-hccc-worldcivilization/.

7 Neighborly Faith Inc. https://www.neighborlyfaith.org/things-to-know-about-sunni-and-shiite-muslim-beliefs, downloaded 2-16-2024.

8 In the author’s opinion, the most comprehensive treatise on Sufism is Annemarie Schimmel’s seminal work: Mystical Dimensions of Islam; see also Luke Timothy Johnson, Mystical Traditions: Judaism, Christianity, and Islam, (The Teaching Company, 2008), Lectures 29–30, 33–35.

9 Wikipedia: Sufism, citing Abul Hasan ash-Shadhili (1993). The School of the Shadhdhuliyyah. Islamic Texts Society, p. 45; downloaded 2-17-2024.

10 Wikipedia, Fitra, quoting Nasr, S.H.; Chittick, W.C. (2007). The Essential Seyyed Hossein Nasr. Library of perennial philosophy, The perennial philosophy series. World Wisdom, p. 468; downloaded 2-16-2024.

11 Wikipedia, Fitra, quoting Nasr, S.H.; Chittick, W.C. (2007). The Essential Seyyed Hossein Nasr. Library of perennial philosophy, The perennial philosophy series. World Wisdom, p. 45; downloaded 2-16-2024.

12 Dorsey Armstrong, Great Minds of the Medieval World, (The Teaching Company, 2014), Lecture 7.

13 Armstrong, Great Minds of the Medieval World, Lecture 8.

14 Armstrong, Great Minds of the Medieval World, Lecture 9.

15 Charles Kimball, Comparative Religion, (The Teaching Company, 2008), Lecture 14.

IMAGES:

Prayer in Cairo, by Artist Jean-Léon Gérôme, 1865, Collection Hamburger Kunsthalle, Hamburg, Germany [PD-US]

ClearStone Publishing hopes that this site will assist you in your quest for truth and your desire to connect with God.

 

Please share if you found this post informative.