By Teresa Bernheimer, Visit Amazon's Andrew Rippin Page, search results, Learn about Author Central, Andrew Rippin,
This concise and authoritative advisor presents an entire survey of Islamic background and inspiration from its formative interval to the current day. It examines the original components that have mixed to shape Islam, specifically the Qu'ran and the impression of Muhammad, and lines the ways that those assets have interacted traditionally to create Muslim theology and legislation, in addition to the choice visions of Islam present in Shi'ism and Sufism. Combining center resource fabrics with insurance of present scholarship and of contemporary occasions within the Islamic international, Andrew Rippin introduces this highly assorted and common faith in a succinct, not easy and fresh manner. utilizing a particular severe method which promotes engagement with key concerns, from fundamentalism and women's rights to difficulties of id and modernity, it truly is perfect for college kids looking to comprehend Muslims and their religion. the enhanced and multiplied 3rd variation now includes fresh sections on twenty-first century advancements, from the Taliban to Jihad and Al Qaeda, and contains up to date references all through.
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Extra resources for Muslims: Their Religious Beliefs and Practices
The text gathers together poetical references to various “pre-Islamic” deities, especially those cited in the Qur<ån. Once again, however, it must be noted that the origins of this poetry are by no means obviously from the historical period before Mu˙ammad; it is non-Islamic religiously (but not necessarily preIslamic historically), and that suggests the possibility at least that, in the period after Mu˙ammad, vestiges of earlier religious sentiments still remained. Of special interest is the very beginning of Ibn al-Kalb•’s book, which provides a clear theological understanding of Islamic prehistory; the example illustrates well the approach of works such as these.
Meat which has not been properly slaughtered is declared ˙aråm because it is against God’s will to slaughter animals improperly. The ﬂesh of the pig is declared ˙aråm because it is rijs, an “abomination”; eating of carrion, consuming blood and dedicating slaughtered animals to deities other than God are also declared ˙aråm in Qur<ån 2/172–3 and 5/3, as are improper modes of slaughter (also in Qur<ån 5/3) and corrupt things (Qur<ån 7/157). In sum then, that which is ˙aråm is always declared so by God alone.
This elaboration indicates that the Qur<ån is not simply a retelling of the biblical stories but a reﬂection of the popular form of the prophet stories in the Near Eastern milieu of the seventh century. Elements in the Quranic versions of these stories are sometimes found in works such as the Jewish Talmud or Midrash, for example. Thus, the context within which the Qur<ån must be read is far more than the framework provided by the text of the Bible alone; rather, the living tradition of Judaism and Christianity, and all the other faiths and folklore of the area are reﬂected in the Qur<ån and provide the necessary background for its comprehension.