اسلاميات
اسلامي علوم هڪ اصطلاح آهي جيڪو اسلام سان لاڳاپيل سڀني مطالعي کي بيان ڪري ٿو. ان ۾ شامل آهن: شرعي علوم، جن ۾ شامل آهن: حديث، قرآني علوم، اسلامي فقه، ۽ الہیات، انهي سان گڏ ٻيا علوم جهڙوڪ پيغمبر جي سوانح عمري، تفسير، اسلامي تاريخ ۽ ٻيا اسلامي علوم، جهڙوڪ اسلامي معاشيات. "اسلامي علوم" جو اصطلاح هڪ ڇٽي اصطلاح بڻجي سگهي ٿو، جيڪو يونيورسٽين پاران تحقيق ڪيل ۽ انعام ڏنل سڀني علمي مطالعي کي بيان ڪري ٿو.
دين اسلام جي مڪمل مطالعي جو نالو آهي، جن ۾ اسلامي عقائد، عبادات، معاملات ۽ اخلاقيات، اسلام جي تاريخ، اسلامي قانون، ۽ گڏو گڏ دين اسلام جي تعليم جي ڄاڻ لاء قرآن ۽ حديث جي تعليم ۽ تدريس کي چيو ويندو آهي. اسلامي علوم ڪيترن ئي علمي اسلامي علوم جي پروگرامن ۾ اسلام جو تاريخي مطالعو، اسلامي تهذيب، مسلم دنيا جي تاريخ، تاريخ نويسي، اسلامي قانون، اسلامي الاهيات ۽ اسلامي فلسفو شامل آهن.
اسلامي علوم جا ماهر اسلامي الاهيات، اسلامي قانون، ۽ قرآن ۽ حديث جي شعبن ۾ عربي ۾ لکيل متنن جي تفصيلي، علمي مطالعي تي ڌيان ڏين ٿا، انهي سان گڏ تفسير يا قرآن جي تفسير جهڙن ضمني شعبن سان گڏ.
جائزو
[سنواريو]11صدي عيسوي دوران عيسائي مغرب ۾ اسلام جو علم ۽ تصويرون مختلف رهيون. مثال طور، 11 صدي جي سونگ آف رولينڊ جي ليکڪ کي ظاهر آهي ته اسلام جي اصل ڄاڻ گهٽ هئي. جيئن هن رزميه نظم ۾ ڏيکاريو ويو آهي، مسلمان محمد جا مجسما ٺاهيندا آهن ۽ انهن جي پوڄا ڪندا آهن، ۽ محمد ڪلاسيڪل يوناني اپوليون ۽ ٽرماگنٽ سان گڏ هڪ "ناپاڪ تثليث" جو حصو آهي، جيڪو هڪ مڪمل طور تي افسانوي ديوتا آهي. هي نظريو، واضح طور تي اسلام کي عيسائيت کان اڳ جي گريڪو-رومن مذهب سان گڏ ڪري ٿو، اهو ان وقت مغربي عيسائي سماج ۾ موجود غلط فهمين کي ظاهر ڪري ٿو.
اڄڪلهه، علمي اسلامي علوم عام طور تي عربي ٻوليءَ جي وسيع مطالعي سان گڏ يا ان کان پوءِ سيکاريا ۽ پڙهايا ويندا آهن، جن ۾ جارج ٽائون يونيورسٽي، ايڪسٽر يونيورسٽي، آڪسفورڊ يونيورسٽي، ليڊز يونيورسٽي، لنڊن يونيورسٽي ۾ SOAS، ييل يونيورسٽي ۽ هالينڊ ۽ جرمني جي ڪيترن ئي يونيورسٽين (خاص طور تي ليڊن يونيورسٽي ۽ ٽوبنگن يونيورسٽي) جهڙين يونيورسٽين ۾ عربي ۽ اسلامي علوم ۾ انڊر گريجوئيٽ ۽ گريجوئيٽ ڊگريون موجود آهن.
هڪ تازي رپورٽ 9/11 کان پوءِ مغربي حڪومتن لاءِ اعليٰ تعليم ۾ اسلامي علوم جي وڌندڙ، اسٽريٽجڪ اهميت تي زور ڏئي ٿي ۽ ميدان جي حالت جو هڪ بين الاقوامي جائزو پڻ فراهم ڪري ٿي. 11 سيپٽمبر 2001ع جي واقعن سان، اسلام سڀ کان وڌيڪ نمايان عالمي مذهب بڻجي چڪو آهي ۽ عالمي سياست ۾ مرڪزي حيثيت رکي ٿو.
تاريخ
[سنواريو]وسطي دور جي يورپ ۾ اسلام جو علم
[سنواريو]
In 746, John of Damascus (sometimes St. John of Damascus) wrote the Fount of Knowledge part two of which is entitled Heresies in Epitome: How They Began and Whence They Drew Their Origin.[1] In this work, John makes extensive reference to the Quran and, in John's opinion, its failure to live up to even the most basic scrutiny. The work is not exclusively concerned with the Ismaelites (a name for the Muslims as they claimed to have descended from Ismael) but all heresy. The Fount of Knowledge references several suras directly often with apparent incredulity.
From that time to the present a false prophet named Mohammed has appeared in their midst. This man, after having chanced upon the Old and New Testaments and likewise, it seems, having conversed with an Arian monk, devised his own heresy. Then, having insinuated himself into the good graces of the people by a show of seeming piety, he gave out that a certain book had been sent down to him from heaven. He had set down some ridiculous compositions in this book of his and he gave it to them as an object of veneration. ... There are many other extraordinary and quite ridiculous things in this book which he boasts was sent down to him from God. But when we ask: 'And who is there to testify that God gave him the book? And which of the prophets foretold that such a prophet would rise up?' – they are at a loss. And we remark that Moses received the Law on Mount Sinai, with God appearing in the sight of all the people in cloud, and fire, and darkness, and storm. And we say that all the Prophets from Moses on down foretold the coming of Christ and how Christ God (and incarnate Son of God) was to come and to be crucified and die and rise again, and how He was to be the judge of the living and dead. Then, when we say: 'How is it that this prophet of yours did not come in the same way, with others bearing witness to him? And how is it that God did not in your presence present this man with the book to which you refer, even as He gave the Law to Moses, with the people looking on and the mountain smoking, so that you, too, might have certainty?' – they answer that God does as He pleases. 'This,' we say, 'We know, but we are asking how the book came down to your prophet.' Then they reply that the book came down to him while he was asleep.[1]
Theophanes the Confessor (died c.822) wrote a series of chronicles (284 onwards and 602–813 AD)[2][3][4] based initially on those of the better known George Syncellus. Theophanes reports about Muhammad thus:
At the beginning of his advent the misguided Jews thought he was the Messiah. ... But when they saw him eating camel meat, they realized that he was not the one they thought him to be, ... those wretched men taught him illicit things directed against us, Christians, and remained with him.
Whenever he came to Palestine he consorted with Jews and Christians and sought from them certain scriptural matters. He was also afflicted with epilepsy. When his wife became aware of this, she was greatly distressed, inasmuch as she, a noblewoman, had married a man such as he, who was not only poor, but also an epileptic. He tried deceitfully to placate her by saying, 'I keep seeing a vision of a certain angel called Gabriel, and being unable to bear his sight, I faint and fall down.'
In the work A History of Christian-Muslim Relations,[5] Hugh Goddard mentions both John of Damascus and Theophanes and goes on to consider the relevance of Niketas Byzantios [وضاحت گهربل] who formulated replies to letters on behalf of Emperor Michael III (842-867). Goddard sums up Niketas' view:
In short, Muhammad was an ignorant charlatan who succeeded by imposture in seducing the ignorant barbarian Arabs into accepting a gross, blaspheming, idolatrous, demoniac religion, which is full of futile errors, intellectual enormities, doctrinal errors and moral aberrations.
Goddard further argues that Niketas demonstrates in his work a knowledge of the entire Quran, including an extensive knowledge of Suras 2–18. Niketas' account from behind the Byzantine frontier apparently set a strong precedent for later writing both in tone and points of argument.
Knowledge and depictions of Islam continued to be varied within the Christian West during the 11th century. For instance, the author(s) of the 11th century Song of Roland evidently had little actual knowledge of Islam. As depicted in this epic poem, Muslims erect statues of Mohammed and worship them, and Mohammed is part of an "Unholy Trinity" together with the Classical Greek Apollyon and Termagant, a completely fictional deity. This view, evidently confusing Islam with the pre-Christian Graeco-Roman Religion, appears to reflect misconceptions prevalent in Western Christian society at the time.
On the other hand, ecclesiastic writers such as Amatus of Montecassino or Geoffrey Malaterra in Norman Southern Italy, who occasionally lived among Muslims themselves, would depict at times Muslims in a negative way but would depict equally any other (ethnic) group that was opposed to the Norman rule such as Byzantine Greeks or Italian Lombards. Often the depictions would depend on context: when writing about neutral events, Muslims would be called according to geographical terms such as "Saracens" or "Sicilians, when reporting events where Muslims came into conflict with Normans, Muslims would be called "pagans" or "infidels".[6]
Similarities were occasionally acknowledged such as by Pope Gregory VII wrote in a letter to the Hammadid emir an-Nasir that both Christians and Muslims "worship and confess the same God though in diverse forms and daily praise".[7]
In Dante Alighieri's Divine Comedy, Muhammad is in the ninth ditch of Malebolge, the eighth realm, designed for those who have caused schism; specifically, he was placed among the Sowers of Religious Discord. Muhammad is portrayed as split in half, with his entrails hanging out, representing his status as a heresiarch (Canto 28).
This scene is frequently shown in illustrations of the Divine Comedy. Muhammad is represented in a 15th-century fresco Last Judgment by Giovanni da Modena and drawing on Dante, in the San Petronio Basilica in Bologna,[8] as well as in artwork by Salvador Dalí, Auguste Rodin, William Blake, and Gustave Doré.[9]
يورپ ۽ آمريڪا ۾
[سنواريو]غير مسلمن، خصوصي طور تي عيسائين ۾ اسلامي علوم جي سکيا جي تاريخ، ايشيا ۽ آفريڪا جي نو آباديات سان شروع ٿي. هن کان يورپ ۾ اسلام جي ڄاڻ جا ذريعا صليبي جنگن ۾ باقي بچيل سپاھي، نائٽ، مذھبي رھنما هئا. هنن جي ذريعي پهتن واري اسلام جي ڄاڻ عجيب و غريب قسم تي مشتمل هئا، جنهن جو مقصد اسلام ۽ مسلمانن کي هڪ خونخوار ۽ جاهل مذھب طور پيش ڪندو هو ۽ هنن ٻاڦوميٽ ۽ ٻيون متعصب اصطلاحون پيش ڪيون. يورپ ۾ اسلام جي ڄاڻ لاء سنجيده ڪوششون يورپي نو آبادياتي دور کانپوء شروع ٿيون. ۽ 1821 کان 1850 سالن ۾، انگلينڊ ۾ رائل ايشياٽڪ سوسائٽي، فرانس ۾ سوسائٽي ايشياٽڪ، جرمني ۾ ڊوئچ مورگنلينڊيشي گيسلشافٽ، ۽ آمريڪا ۾ آمريڪي مشرقي سوسائٽي قائم ڪيون ويون. 19هين صدي جي ٻئي اڌ ۾، فلسفي ۽ تاريخي طريقا غالب هئا.
مسلمانن ۾
[سنواريو]
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موضوع
[سنواريو]جرنل
[سنواريو]پڻ ڏسو
[سنواريو]حوالا
[سنواريو]- ↑ 1.0 1.1 "St. John of Damascus: Critique of Islam". orthodoxinfo.com.
- ↑ Theophanes in English, on Mohammed gives an excerpt with all pertinent text as translated by Cyril Mango
- ↑ The Chronicle of Theophanes Confessor (Byzantine and Near Eastern History AD 284–813). Translated with introduction and commentary by Cyril Mango and Geoffrey Greatrex, Oxford 1997. An updated version of the roger-pearse.com citation.
- ↑ The Chronicle of Theophanes Anni Mundi 6095–6305 (A.D. 602–813) a more popularised but less rigorously studied translation of Theophanes chronicles
- ↑ Goddard, Hugh (1 January 2000). A History of Christian-Muslim Relations. Edinburgh University Press. ISBN 9780748610099. https://books.google.com/books?id=VMOU3UoNysQC.
- ↑ Smit, Timothy (2009). "Pagans and Infidels, Saracens and Sicilians: Identifying Muslims in the Eleventh-Century Chronicles of Norman Italy". The Haskin Society Journal 21: 87–112.
- ↑ Emerton, Ephraim (trslt.) (1979). The correspondence of Pope Gregory VII : selected letters from the Registrum. New York: Octagon Books. ISBN 0374925658. https://archive.org/details/correspondenceof0000cath/mode/2up. Retrieved 10 December 2022.
- ↑ Philip Willan (2002-06-24). "Al-Qaida plot to blow up Bologna church fresco". The Guardian. http://arts.guardian.co.uk/news/story/0,11711,742914,00.html.
- ↑ Ayesha Akram. "What's behind Muslim cartoon outrage". San Francisco Chronicle.