CHINA AND EUROPE WANT TO REWRITE AL QURAN

CHINA Foundational texts of religions should “reflect socialist values” and should be rewritten so that they do not contain any content that goes against the beliefs of the Communist Party, the committee concluded. Hence, some paragraphs of religious texts would be amended or re-translated. The Committee said there would be a “comprehensive evaluation of the existing religious classics aiming at contents which do not conform to the progress of the times.
.
EROPAH
One of the latest attempts within this issue took place in April 2018, when the manifesto “contre le nouvel antisémitisme” – literally translated as against the new anti-Semitism – was signed by some 300 prominent figures, intellectuals and politicians, including former President Nicolas Sarkozy and former Prime Minister Manuel Valls. Part of the argumentation is the claim that the Quran incites violence. The signatories argue “that the verses of the Quran calling for the killing and punishment of Jews, Christians and unbelievers

Al-Azhar, the highest seat of Sunni Islamic learning, organised the late-January conference in Cairo to discuss urgent issues on the religious stage and religious renewal. Delegates and scholars from 46 countries were invited to the Al-Azhar International Conference on Renovation of Islamic Thought.

However, a dispute on the second day of the conference between Tayeb, who has led al-Azhar since 2010, and Khosht revealed the depth of contention surrounding modern Islamic thought..

Khosht, one of the few non-al-Azhar scholars invited to the conference, called for scrapping Islamic heritage and forming a new kind of religious thought. He said it was impossible to renew current religious discourse because it “was made to suit a different age.”

“Creating a new discourse cannot happen without creating a new religious thought,” Khosht said.

Khosht said Muslims are held hostage by the thoughts of people who lived a long time ago and that “renewal makes it necessary for us to change our way of thinking and the way we see the world.”

“This can happen only if we change the way the holy Quran is seen in Western societies,” he added. There was no applause in the conference room for Khosht, whom Tayeb denounced and accused of negligence. Tayeb said Muslims should pursue renewal in line with Islamic heritage.

“The heritage some people take lightly today built a nation and taught people co-existence,” he said.

He criticised those who blame Islamic heritage for making Muslims weak.

“We advocate a renewal that benefits from the treasures of this religion and uses them as a guiding force for the future,” Tayeb added. “We should leave out things in this heritage that do not suit the present.”

Central to the debate was whether Muslims should build on principles inherited from predecessors or start from the ground up to face modern challenges. The question has vexed many Muslim-majority countries, including Egypt, especially with the rise of religious extremism.

The surge of extremism, often fuelled by severe interpretation of religious texts, has made the issue of religious renewal more urgent.

Egyptian President Abdel Fattah al-Sisi has frequently urged religious scholars to press for religious renewal, tasking al-Azhar with taking on the mission. Sisi said in a speech sent to the conference that neglecting renewal would provide extremists an opportunity to radicalise young people.

Al-Azhar has stood up for religious moderation since its founding almost a millennium ago. As a mosque, a university and a religious institution, it has defended the Islamic faith against extremist ideologies, teaching tens of thousands of scholars who have carried its message across the world.

Tayeb received a thunderous ovation for lashing out at Khosht, reflecting the following his view has inside al-Azhar and in other religious institutions represented at the conference. Khosht’s view, however, represents that of a significant number of those studying Islamic religion, philosophy or concerned about religious discourse in general.

After watching Tayeb chide a scholar for his position on religious renewal, alienating a significant strand of Islamic thought, some said al-Azhar’s leadership not be entrusted with renewing Islamic thought.

“The current leadership of al-Azhar does not believe in the need for renewal and is comfortable with things as they are,” said former Egyptian Culture Minister Gaber Asfour. “Keeping things unchanged serves the interests of this leadership, which will not allow any renewal to happen.”

Written By Amr Emam

Who was Jesus?

Basic Doctrines of the Mormon Faith

Source:   https://www.churchofjesuschrist.org/manual/basic-doctrines/basic-doctrines?lang=eng

“Basic Doctrines,” Basic Doctrines (2012), 1–3

The Basic Doctrines should be highlighted in both seminary and institute classes. Teachers are to help students identify, understand, believe, explain, and apply these doctrines of the gospel. Doing so will help students strengthen their testimonies and increase their appreciation for the restored gospel of Jesus Christ. A study of these doctrines will also help students be better prepared to teach these important truths to others.

Most of the 100 scripture mastery passages selected by Seminaries and Institutes of Religion were chosen to support students’ understanding of the Basic Doctrines. The majority of the scripture references listed in this document refer to scripture mastery passages. They have been included to show how they relate to the Basic Doctrines.

1. Godhead

There are three separate personages in the Godhead: God, the Eternal Father; His Son, Jesus Christ; and the Holy Ghost (see Joseph Smith—History 1:15–20). The Father and the Son have tangible bodies of flesh and bone, and the Holy Ghost is a personage of spirit (see D&C 130:22–23). They are one in purpose and doctrine. They are perfectly united in bringing to pass Heavenly Father’s divine plan of salvation.

God the Father
God the Father is the Supreme Ruler of the universe. He is the Father of our spirits (see Hebrews 12:9). He is perfect, has all power, and knows all things. He is also a God of perfect mercy, kindness, and charity.

Jesus Christ
Jesus Christ is the Firstborn of the Father in the spirit and is the Only Begotten of the Father in the flesh. He is Jehovah of the Old Testament and the Messiah of the New Testament.
Jesus Christ lived a sinless life and made a perfect Atonement for the sins of all mankind (see Alma 7:11–13). His life is the perfect example of how all mankind should live (see John 14:6; 3 Nephi 12:48). He was the first person on this earth to be resurrected (see 1 Corinthians 15:20–22). He will come again in power and glory and will reign on the earth during the Millennium.

All prayers, blessings, and priesthood ordinances should be done in the name of Jesus Christ (see 3 Nephi 18:15, 20–21).
Related references: Helaman 5:12; D&C 19:23; D&C 76:22–24

The Holy Ghost
The Holy Ghost is the third member of the Godhead. He is a personage of spirit without a body of flesh and bones. He is often referred to as the Spirit, the Holy Spirit, the Spirit of God, the Spirit of the Lord, and the Comforter.

The Holy Ghost bears witness of the Father and the Son, reveals the truth of all things, and sanctifies those who repent and are baptized (see Moroni 10:4–5).
Related references: Galatians 5:22–23; D&C 8:2–3

2. Plan of Salvation

In the premortal existence, Heavenly Father introduced a plan to enable us to become like Him and obtain immortality and eternal life (see Moses 1:39). The scriptures refer to this plan as the plan of salvation, the great plan of happiness, the plan of redemption, and the plan of mercy.

The plan of salvation includes the Creation, the Fall, the Atonement of Jesus Christ, and all of the laws, ordinances, and doctrines of the gospel. Moral agency—the ability to choose and act for ourselves—is also essential in Heavenly Father’s plan (see 2 Nephi 2:27). Because of this plan, we can be perfected through the Atonement, receive a fulness of joy, and live forever in the presence of God (see 3 Nephi 12:48). Our family relationships can last throughout the eternities.Related references: John 17:3; D&C 58:27

Premortal Life
Before we were born on the earth, we lived in the presence of our Heavenly Father as His spirit children (see Abraham 3:22–23). In this premortal existence we participated in a council with Heavenly Father’s other spirit children. During that council, Heavenly Father presented His plan and the premortal Jesus Christ covenanted to be the Savior.
We used our agency to follow Heavenly Father’s plan. We prepared to come to earth, where we could continue to progress.
Those who followed Heavenly Father and Jesus Christ were permitted to come to the earth to experience mortality and progress toward eternal life. Lucifer, another spirit son of God, rebelled against the plan. He became Satan, and he and his followers were cast out of heaven and denied the privileges of receiving a physical body and experiencing mortality.
Related reference: Jeremiah 1:4–5

The Creation
Jesus Christ created the heavens and the earth under the direction of the Father. The earth was not created from nothing; it was organized from existing matter. Jesus Christ has created worlds without number (see D&C 76:22–24).

The Creation of the earth was essential to God’s plan. It provided a place where we could gain a physical body, be tested and tried, and develop divine attributes.
We are to use the earth’s resources with wisdom, judgment, and thanksgiving (see D&C 78:19).

Adam was the first man created on the earth. God created Adam and Eve in His own image. All human beings—male and female—are created in the image of God (see Genesis 1:26–27).

The Fall
In the Garden of Eden, God commanded Adam and Eve not to partake of the fruit of the tree of knowledge of good and evil; the consequence of doing so would be spiritual and physical death. Spiritual death is separation from God. Physical death is the separation of the spirit from the mortal body. Because Adam and Eve transgressed God’s command, they were cast out from His presence and became mortal. Adam and Eve’s transgression and the resultant changes they experienced, including spiritual and physical death, are called the Fall.

As a result of the Fall, Adam and Eve and their posterity could experience joy and sorrow, know good and evil, and have children (see 2 Nephi 2:25). As descendants of Adam and Eve, we inherit a fallen condition during mortality. We are separated from the presence of the Lord and subject to physical death. We are also tested by the difficulties of life and the temptations of the adversary. (See Mosiah 3:19.)

The Fall is an integral part of Heavenly Father’s plan of salvation. It has a twofold direction—downward yet forward. In addition to introducing physical and spiritual death, it gave us the opportunity to be born on the earth and to learn and progress.

Mortal Life
Mortal life is a time of learning when we can prepare for eternal life and prove that we will use our agency to do all that the Lord has commanded. During this mortal life, we are to love and serve others (see Mosiah 2:17; Moroni 7:45, 47–48).

In mortality, our spirits are united with our physical bodies, giving us opportunities to grow and develop in ways that were not possible in the premortal life. Our bodies are an important part of the plan of salvation and should be respected as a gift from our Heavenly Father (see 1 Corinthians 6:19–20).Related references: Joshua 24:15; Matthew 22:36–39; 2 Nephi 28:7–9; Alma 41:10; D&C 58:27

Life after Death
When we die, our spirits enter the spirit world and await the Resurrection. The spirits of the righteous are received into a state of happiness, which is called paradise. Many of the faithful will preach the gospel to those in spirit prison.

Spirit prison is a temporary place in the postmortal world for those who die without knowledge of the truth and for those who are disobedient in mortality. There, spirits are taught the gospel and have the opportunity to repent and accept ordinances of salvation that are performed for them in temples (see 1 Peter 4:6). Those who accept the gospel will dwell in paradise until the Resurrection.

Resurrection is the reuniting of our spirit bodies with our perfected physical bodies of flesh and bones (see Luke 24:36–39). After resurrection, the spirit and body will never again be separated and we will be immortal. Every person born on earth will be resurrected because Jesus Christ overcame death (see 1 Corinthians 15:20–22). The righteous will be resurrected before the wicked and will come forth in the First Resurrection.

The Final Judgment will occur after the Resurrection. Jesus Christ will judge each person to determine the eternal glory that he or she will receive. This judgment will be based on each person’s obedience to God’s commands (see Revelation 20:12; Mosiah 4:30).

There are three kingdoms of glory (see 1 Corinthians 15:40–42). The highest of these is the celestial kingdom. Those who are valiant in the testimony of Jesus and obedient to the principles of the gospel will dwell in the celestial kingdom in the presence of God the Father and His Son, Jesus Christ (see D&C 131:1–4).

The second of the three kingdoms of glory is the terrestrial kingdom. Those who dwell in this kingdom will be the honorable men and women of the earth who were not valiant in the testimony of Jesus.

The telestial kingdom is the lowest of the three kingdoms of glory. Those who inherit this kingdom will be those who chose wickedness rather than righteousness during their mortal lives. These individuals will receive their glory after being redeemed from spirit prison.
Related reference: John 17:3

3. Atonement of Jesus Christ
To atone is to suffer the penalty for sin, thereby removing the effects of sin from the repentant sinner and allowing him or her to be reconciled to God. Jesus Christ was the only one capable of making a perfect atonement for all mankind. His Atonement included His suffering for the sins of mankind in the Garden of Gethsemane, the shedding of His blood, His suffering and death on the cross, and His Resurrection from the tomb (see Luke 24:36–39; D&C 19:16–19). The Savior was able to carry out the Atonement because He kept Himself free from sin and had power over death. From His mortal mother, He inherited the ability to die. From His immortal Father, He inherited the power to take up His life again.
Through grace, made available by the Savior’s atoning sacrifice, all people will be resurrected and receive immortality. The Atonement of Jesus Christ also makes it possible for us to receive eternal life (see Moroni 7:41). To receive this gift, we must live the gospel of Jesus Christ, which includes having faith in Him, repenting of our sins, being baptized, receiving the gift of the Holy Ghost, and enduring faithfully to the end (see John 3:5).

As part of His Atonement, Jesus Christ not only suffered for our sins but also took upon Himself the pains, sicknesses, and infirmities of all people (see Alma 7:11–13). He understands our suffering because He has experienced it. His grace, or enabling power, strengthens us to bear burdens and accomplish tasks that we could not do on our own (see Matthew 11:28–30; Philippians 4:13; Ether 12:27).Related references: John 3:5; Acts 3:19–21

Faith in Jesus Christ
Faith is a “hope for things which are not seen, which are true” (Alma 32:21; see also Ether 12:6). It is a gift from God.
Faith must be centered in Jesus Christ in order for it to lead a person to salvation. Having faith in Jesus Christ means relying completely on Him and trusting in His infinite Atonement, power, and love. It includes believing His teachings and believing that even though we do not understand all things, He does (see Proverbs 3:5–6; D&C 6:36).
More than passive belief, faith is expressed by the way we live (see James 2:17–18). Faith can increase as we pray, study the scriptures, and obey God’s commandments.
Latter-day Saints also have faith in God the Father, the Holy Ghost, and priesthood power as well as other important aspects of the restored gospel. Faith helps us receive spiritual and physical healing and strength to press forward, face our hardships, and overcome temptation (see 2 Nephi 31:19–20). The Lord will work mighty miracles in our lives according to our faith.
Through faith in Jesus Christ, a person may obtain a remission of sins and eventually be able to dwell in God’s presence.
Related reference: Matthew 11:28–30

Repentance
Repentance is a change of mind and heart that gives us a fresh view about God, about ourselves, and about the world. It includes turning away from sin and turning to God for forgiveness. It is motivated by love for God and the sincere desire to obey His commandments.

Our sins make us unclean—unworthy to return to and dwell in the presence of our Heavenly Father. Through the Atonement of Jesus Christ, our Father in Heaven has provided the only way for us to be forgiven of our sins (see Isaiah 1:18).

Repentance also includes feeling sorrow for committing sin, confessing to Heavenly Father and to others if necessary, forsaking sin, seeking to restore as far as possible all that has been damaged by one’s sins, and living a life of obedience to God’s commandments (see D&C 58:42–43).
Related references: Isaiah 53:3–5; John 14:6; 2 Nephi 25:23, 26; D&C 18:10–11; D&C 19:23; D&C 76:40–41

4. Dispensation, Apostasy, and Restoration
Dispensation
A dispensation is a period of time when the Lord reveals His doctrines, ordinances, and priesthood. It is a period in which the Lord has at least one authorized servant on the earth who bears the holy priesthood and who has a divine commission to dispense the gospel and to administer the ordinances thereof. Today we are living in the last dispensation—the dispensation of the fulness of times, which began with the revelation of the gospel to Joseph Smith.
Previous dispensations are identified with Adam, Enoch, Noah, Abraham, Moses, and Jesus Christ. In addition, there have been other dispensations, including those among the Nephites and the Jaredites. The plan of salvation and the gospel of Jesus Christ have been revealed and taught in every dispensation.
Apostasy
When people turn away from the principles of the gospel and do not have priesthood keys, they are in a state of apostasy.
Periods of general apostasy have occurred throughout the history of the world. One example is the Great Apostasy, which occurred after the Savior established His Church (see 2 Thessalonians 2:1–3). Following the deaths of the Savior’s Apostles, the principles of the gospel were corrupted and unauthorized changes were made in Church organization and priesthood ordinances. Because of this widespread wickedness, the Lord withdrew the authority and keys of the priesthood from the earth.
During the Great Apostasy, people were without divine direction from living prophets. Many churches were established, but they did not have the authority to confer the gift of the Holy Ghost or perform other priesthood ordinances. Parts of the holy scriptures were corrupted or lost, and the people no longer had an accurate understanding of God.
This apostasy lasted until Heavenly Father and His Beloved Son appeared to Joseph Smith and initiated the Restoration of the fulness of the gospel.
Restoration
The Restoration is God’s reestablishment of the truths and ordinances of His gospel among His children on the earth (see Acts 3:19–21).
In preparation for the Restoration, the Lord raised up noble men during what is called the Reformation. They attempted to return religious doctrine, practices, and organization to the way the Savior had established them. They did not, however, have the priesthood or the fulness of the gospel.
The Restoration began in 1820 when God the Father and His Son, Jesus Christ, appeared to Joseph Smith in response to his prayer (see Joseph Smith—History 1:15–20). Some of the key events of the Restoration were the translation of the Book of Mormon, the restoration of the Aaronic and Melchizedek Priesthoods, and the organization of the Church on April 6, 1830.
The Aaronic Priesthood was restored to Joseph Smith and Oliver Cowdery by John the Baptist on May 15, 1829. The Melchizedek Priesthood and keys of the kingdom were also restored in 1829, when the Apostles Peter, James, and John conferred them upon Joseph Smith and Oliver Cowdery.
The fulness of the gospel has been restored, and The Church of Jesus Christ of Latter-day Saints is “the only true and living church upon the face of the whole earth” (D&C 1:30). The Church will eventually fill the whole earth and stand forever.
Related references: Isaiah 29:13–14; Ezekiel 37:15–17; Ephesians 4:11–14; James 1:5–6

5. Prophets and Revelation
A prophet is a person who has been called by God to speak for Him (see Amos 3:7). Prophets testify of Jesus Christ and teach His gospel. They make known God’s will and true character. They denounce sin and warn of its consequences. At times, they prophesy of future events (see D&C 1:37–38). Many teachings of prophets are found in the scriptures. As we study the words of prophets, we can learn truth and receive guidance (see 2 Nephi 32:3).
We sustain the President of the Church as a prophet, seer, and revelator and the only person on the earth who receives revelation to guide the entire Church. We also sustain the counselors in the First Presidency and the members of the Quorum of the Twelve Apostles as prophets, seers, and revelators.
Revelation is communication from God to His children. When the Lord reveals His will to the Church, He speaks through His prophet. The scriptures—the Bible, Book of Mormon, Doctrine and Covenants, and Pearl of Great Price—contain revelations given through ancient and latter-day prophets. The President of The Church of Jesus Christ of Latter-day Saints is God’s prophet on the earth today.
Individuals can receive revelation to help them with their specific needs, responsibilities, and questions and to help strengthen their testimonies. Most revelations to leaders and members of the Church come through impressions and thoughts from the Holy Ghost. The Holy Ghost speaks to our minds and hearts in a still, small voice (see D&C 8:2–3). Revelation can also come through visions, dreams, and visitations by angels.
Related references: Psalm 119:105; Ephesians 4:11–14; 2 Timothy 3:15–17; James 1:5–6; Moroni 10:4–5

6. Priesthood and Priesthood Keys
The priesthood is the eternal power and authority of God. Through the priesthood, God created and governs the heavens and the earth. Through this power He redeems and exalts His children, bringing to pass “the immortality and eternal life of man” (Moses 1:39).
God gives priesthood authority to worthy male members of the Church so they can act in His name for the salvation of His children. The keys of the priesthood are the rights of presidency, or the power given to man by God to govern and direct the kingdom of God on the earth (see Matthew 16:15–19). Through these keys, priesthood holders can be authorized to preach the gospel and administer the ordinances of salvation. All who serve in the Church are called under the direction of one who holds priesthood keys. Thus, they are entitled to the power needed to serve and fulfill the responsibilities of their callings.
Related reference: D&C 121:36, 41–42
Aaronic Priesthood
The Aaronic Priesthood is often called the preparatory priesthood. The offices of the Aaronic Priesthood are deacon, teacher, priest, and bishop. In the Church today, worthy male members may receive the Aaronic Priesthood beginning at age 12.
The Aaronic Priesthood “holds the keys of the ministering of angels, and of the gospel of repentance, and of baptism” (D&C 13:1).
Melchizedek Priesthood
The Melchizedek Priesthood is the higher, or greater, priesthood and administers in spiritual things (see D&C 107:8). This greater priesthood was given to Adam and has been on the earth whenever the Lord has revealed His gospel.
It was first called “the Holy Priesthood, after the Order of the Son of God” (D&C 107:3). It later became known as the Melchizedek Priesthood, named after a great high priest who lived during the time of the prophet Abraham.
Within the Melchizedek Priesthood are the offices of elder, high priest, patriarch, Seventy, and Apostle. The President of the Melchizedek Priesthood is the President of the Church.
Related reference: Ephesians 4:11–14

7. Ordinances and Covenants
Ordinances
In The Church of Jesus Christ of Latter-day Saints, an ordinance is a sacred, formal act that has spiritual meaning. Each ordinance was designed by God to teach spiritual truths. The ordinances of salvation are performed by the authority of the priesthood and under the direction of those who hold priesthood keys. Some ordinances are essential to exaltation and are called saving ordinances.
The first saving ordinance of the gospel is baptism by immersion in water by one having authority. Baptism is necessary for an individual to become a member of the Church and to enter the celestial kingdom (see John 3:5).
The word baptism comes from a Greek word meaning to dip or immerse. Immersion is symbolic of the death of a person’s sinful life and his or her rebirth into a spiritual life, dedicated to the service of God and His children. It is also symbolic of death and resurrection.
After a person is baptized, one or more Melchizedek Priesthood holders lay their hands on the person’s head and confirm him or her a member of the Church. As part of this ordinance, called confirmation, the person is given the gift of the Holy Ghost.
The gift of the Holy Ghost is different from the influence of the Holy Ghost. Before baptism, a person can feel the influence of the Holy Ghost from time to time and through that influence can receive a testimony of the truth (see Moroni 10:4–5). After receiving the gift of the Holy Ghost, a person has the right to His constant companionship if he or she keeps the commandments.
Other saving ordinances include ordination to the Melchizedek Priesthood (for men), the temple endowment, and the marriage sealing (see D&C 131:1–4). All saving ordinances of the priesthood are accompanied by covenants. In the temple, these saving ordinances can also be performed vicariously for the dead. Vicarious ordinances become effective only when the deceased persons accept them in the spirit world and honor the related covenants.
Other ordinances, such as administering to the sick and the naming and blessing of children, are also important to our spiritual development.
Related reference: Acts 2:36–38
Covenants
A covenant is a sacred agreement between God and man. God gives the conditions for the covenant, and we agree to do what He asks us to do; God then promises us certain blessings for our obedience (see D&C 82:10).
All the saving ordinances of the priesthood are accompanied by covenants. We covenant with the Lord at baptism and renew those covenants by partaking of the sacrament. Brethren who receive the Melchizedek Priesthood enter into the oath and covenant of the priesthood. We make further covenants in the temple.
Related references: Exodus 19:5–6; Psalm 24:3–4; 2 Nephi 31:19–20; D&C 25:13

8. Marriage and Family
Marriage between a man and a woman is ordained of God, and the family is central to His plan of salvation and to our happiness. Happiness in family life is most likely to be achieved when founded upon the teachings of the Lord Jesus Christ.
The sacred powers of procreation are to be employed only between a man and a woman, lawfully wedded as husband and wife. Parents are to multiply and replenish the earth, rear their children in love and righteousness, and provide for the physical and spiritual needs of their children.
Husband and wife have a solemn responsibility to love and care for each other. Fathers are to preside over their families in love and righteousness and provide the necessities of life. Mothers are primarily responsible for the nurture of their children. In these sacred responsibilities, fathers and mothers are obligated to help one another as equal partners.
The divine plan of happiness enables family relationships to continue beyond the grave. The earth was created and the gospel was revealed so that families could be formed, sealed, and exalted eternally. (Adapted from “The Family: A Proclamation to the World,” Ensign, Nov. 2010, 129; see also LDS.org/topics/family-proclamation.)
Related references: Genesis 2:24; Psalm 127:3; Malachi 4:5–6; D&C 131:1–4

9. Commandments
Commandments are the laws and requirements that God gives to mankind. We manifest our love for Him by keeping His commandments (see John 14:15). Keeping the commandments will bring blessings from the Lord (see D&C 82:10).
The two most basic commandments are “love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. … And … love thy neighbour as thyself” (Matthew 22:36–39).
The Ten Commandments are a vital part of the gospel and are eternal principles that are necessary for our exaltation (see Exodus 20:3–17). The Lord revealed them to Moses in ancient times, and He has restated them in latter-day revelations.
Other commandments include praying daily (see 2 Nephi 32:8–9), teaching the gospel to others (see Matthew 28:19–20), keeping the law of chastity (see D&C 46:33), paying a full tithe (see Malachi 3:8–10), fasting (see Isaiah 58:6–7), forgiving others (see D&C 64:9–11), having a spirit of gratitude (see D&C 78:19), and observing the Word of Wisdom (see D&C 89:18–21).
Related references: Genesis 39:9; Isaiah 58:13–14; 1 Nephi 3:7; Mosiah 4:30; Alma 37:35; Alma 39:9; D&C 18:15–16; D&C 88:124
For more information on these topics, go to LDS.org, Teachings, Gospel Topics; or see True to the Faith: A Gospel Reference (2004).

Tolerance— its importance in Social life

Tolerance – Its Importance in Social Life

13th April 2018

ALHAKAM.ORG

Junaid Ahmad Waraich, Pakistan

Society is formed by groups of individuals who possess different elements that make them human.

We all have our unique characteristics and personalities that make us different from each other. Those characteristics, qualities and attributes – which are the bases for the betterment of society – are in fact most important and of great significance, whether it be loyalty, sincerity, love or gratitude.

Tolerance is one of those qualities that forms the bedrock of society. The world is a much smaller place today. Globalisation has blurred borders throughout the world. More people from different nations, cultures, religions and lifestyles are working together and living in the same neighborhoods than ever before.

Lack of tolerance has recently resulted in uprisings in various countries

In this globalisation, where people of different backgrounds, cultures and faith live together, and where the world has become more multicultural and diverse than ever before, establishing tolerance and harmony has become more crucial and important; fostering mutual love and affection has become vital.

Let’s take religion for instance. Tolerance is very important in the case of religion. How people worship is a very personal thing and someone bashing a person’s religion can start a heated battle very quickly. Everyone has the right to believe what they want. If there was more tolerance among people, there would be fewer battles over whose religion is right.

An illustration of the Islamic teaching with regards to religious freedom and tolerance will not be out of context.

The Holy Quran has especially emphasised that the matter of religion relates to the conscience of every individual. Hence, there should be absolutely no force and compulsion in religion. (Surah Al-Baqarah: Ch.2: V.256)

This teaching is not exclusively for the embellishment of paper or the beautification of pulpits, rather it is practiced with immense integrity.

The very first treaty of Islam was the one settled by the Holy Prophetsa after his migration with the Jewish population of Medina. The very foundation of this treaty was based on the principle of religious freedom and tolerance.

When the Banu Nadhir tribe was given the punishment of exile from Medina due to their treachery and seditious behavior, they desired to take along those people who were from the children of the Ansar [early Muslim natives of Medina] but had been converted to Judaism due to the vows of the Ansar. The Ansar attempted to restrain them in Medina. However, when this dispute was presented before the Holy Prophetsa, he issued a verdict against the Ansar saying, “There can be no compulsion in the matter of religion,” and granted Banu Nadhir permission to take those people along with them.

In the very lifetime of the Holy Prophetsa we also find instances when the Jews of Khaybar and Christians of Najran entered the Islamic state, the Holy Prophetsa granted them complete freedom in both belief and practice.

As a matter of fact, there is a narration that when the Christians of Najran came to Medina, the Holy Prophetsa even granted them permission to perform their worship in Masjid Al-Nabawi in their own manner. When some companions attempted to restrain them, the Holy Prophetsa forbade them. Thus, the Christians faced westward in the very Masjid Al-Nabawi and observed their own rites of worship.

There is a narration regarding Hazrat Abu Bakrra that whenever he would dispatch a Muslim army, he would especially instruct its commander to ensure that non-Muslim places of worship and religious elders were given full reverence, something he acquired from the blessed example of his Mastersa. When Syria was conquered in the era of Hazrat Umarra, the single most prominent aspect of the treaty that was settled between the Muslims and Christian population who lived there was religious freedom and tolerance. The Holy Prophetsa not only emphasised the desirability of tolerance in religious matters but set a very high standard in this respect.

Youth for Tolerance, a group in Lebanon (one of the most diverse yet disturbed countries in the world) had this to say about tolerance:

“Tolerance, as we define it, refers to the skills we need to live together peacefully. In times of peace, people have a chance to prosper socially, economically and emotionally. Tolerance creates a society in which people can feel valued and respected, and in which there is room for every person, each with their own ideas, thoughts and dreams. This is why we believe tolerance is important: because it is an essential aspect of a healthy, livable society. In fact, it is the only way in which a country as diverse as Lebanon (politically, religiously, economically) can function and use each and every difference to make its people thrive rather than suffer.”

It is imperative that people show cultural tolerance where there is a diverse array of people of different cultural backgrounds. One must respect the culture of another irrespective of class, colour or creed.

In this era, where there is enough maturity and sense of values of others, we still observe lack of tolerance regarding culture. A fresh example is that of France where Muslim women are not allowed to wear the veil in specific areas. If we think for a moment how Europe emphasises freedom of expression and then observe steps they have taken regarding Islamic culture, it shows us a clear lack of tolerance.

We need to accept every individual of our society as our own. We have to be tolerant to any kind of culture whether it is – as the Promised Messiahas said – a Hindu culture in a Muslim society or a Muslim culture in a Hindu society. (Hazrat Mirza Ghulam Ahmadas, A Message of Peace.)

Only then can a society be called perfect and tolerant.

There have been restrictions on the Muslim Veil in France

A factor playing a major role in destroying the peace of the world are those self-perceived intelligent and liberal circles, who feel free to ridicule and mock founders of religions. To maintain peace in society, it is necessary for one to eliminate all sentiments of hostility from one’s heart and to increase one’s levels of tolerance.

Even in the West, enforcing restrictions against Muslims will not lead to peace, because they alone cannot change people’s minds and views. This is not specific to Muslims, but whenever any person is forcibly suppressed due to their religion or belief, it will lead to a negative reaction through which peace will be severely harmed.

The war in Syria is a fresh example of intolerance. Governments are hungry for power and to serve their interests they will use any means necessary. Tolerance and peace can help solve many problems, and wars are one thing that can be stopped by inducing these qualities.

The problem is not that people are intolerant by nature. God has, by nature, induced love and humility in the hearts of His creation; the problem comes when they remain ignorant and deprived of education – which is imperative in understanding values of society – thereby creating chaos and intolerance.

To establish tolerance, one way is the removal of religious prejudice. The world could have been a better place if religious leaders had promoted more tolerance than hatred. Religion can be a weapon if used negatively but on the other hand, when used wisely, can be the best way to promote love and harmony in the society. Thus, slogans like “Love for all, hatred for none” are needed for the promotion of peace and tolerance in today’s society.

Freedom of speech cannot be questioned at all, as it is one of the basic human rights. Everyone has the right to speak whatever they will but one must not go beyond the sentiments and values of others. One must consult wisdom before speaking, because words can leave a lasting impression and break one’s heart in a matter of seconds.

Many a time, we see people develop mutual enmity just because they are hurt from words said by others about their religious and holy personalities or those things which they hold sacred.

Governments have the power to change views of individuals, by taking steps that can help promote peace and harmony. No government can deny the importance of tolerance in society, as tolerance is what breaks barriers of discrimination and brings every class of the society on the same page. Governments can make laws against those who are hardened against tolerance and are creating disorder by promoting hatred through their actions or words.

Tolerance does not mean that only one person or party shows patience and acceptance for others, whereas the others do not. When people disagree on a certain issue, they must advocate and express their opinion in a respectful manner, and hateful and provocative words should be avoided. Tolerance must be shown from both sides on issues, in order for it to be effective.

Here, let it be clear that showing respect and tolerance to the opinions of others does not necessarily mean you must compromise your principles or unwillingly embrace or accept others’ ideas. It is simply a matter of fundamental human rights.

The basic right of every human being is that their sensibilities and sentiments shall not be violated and offended and must be recognised. And every person has the right to have an opinion and to express it.

source:   alhakam.org


RENEWAL ISLAMIC TEACHING

Dispute at al-Azhar conference reflects deep divisions over Islamic renewal

CAIRO – A verbal duel between al-Azhar Grand Imam Ahmed al-Tayeb and Cairo University President Mohamed al-Khosht overshadowed discussions at an international conference on religious renewal.

Al-Azhar, the highest seat of Sunni Islamic learning, organised the late-January conference in Cairo to discuss urgent issues on the religious stage and religious renewal. Delegates and scholars from 46 countries were invited to the Al-Azhar International Conference on Renovation of Islamic Thought.

However, a dispute on the second day of the conference between Tayeb, who has led al-Azhar since 2010, and Khosht revealed the depth of contention surrounding modern Islamic thought..

Khosht, one of the few non-al-Azhar scholars invited to the conference, called for scrapping Islamic heritage and forming a new kind of religious thought. He said it was impossible to renew current religious discourse because it “was made to suit a different age.”

“Creating a new discourse cannot happen without creating a new religious thought,” Khosht said.

Khosht said Muslims are held hostage by the thoughts of people who lived a long time ago and that “renewal makes it necessary for us to change our way of thinking and the way we see the world.”

“This can happen only if we change the way the holy Quran is seen in Western societies,” he added.
There was no applause in the conference room for Khosht, whom Tayeb denounced and accused of negligence. Tayeb said Muslims should pursue renewal in line with Islamic heritage.

“The heritage some people take lightly today built a nation and taught people co-existence,” he said.

He criticised those who blame Islamic heritage for making Muslims weak.

“We advocate a renewal that benefits from the treasures of this religion and uses them as a guiding force for the future,” Tayeb added. “We should leave out things in this heritage that do not suit the present.”

Central to the debate was whether Muslims should build on principles inherited from predecessors or start from the ground up to face modern challenges. The question has vexed many Muslim-majority countries, including Egypt, especially with the rise of religious extremism.

The surge of extremism, often fuelled by severe interpretation of religious texts, has made the issue of religious renewal more urgent.

Egyptian President Abdel Fattah al-Sisi has frequently urged religious scholars to press for religious renewal, tasking al-Azhar with taking on the mission. Sisi said in a speech sent to the conference that neglecting renewal would provide extremists an opportunity to radicalise young people.

Al-Azhar has stood up for religious moderation since its founding almost a millennium ago. As a mosque, a university and a religious institution, it has defended the Islamic faith against extremist ideologies, teaching tens of thousands of scholars who have carried its message across the world.

Tayeb received a thunderous ovation for lashing out at Khosht, reflecting the following his view has inside al-Azhar and in other religious institutions represented at the conference.
Khosht’s view, however, represents that of a significant number of those studying Islamic religion, philosophy or concerned about religious discourse in general.

After watching Tayeb chide a scholar for his position on religious renewal, alienating a significant strand of Islamic thought, some said al-Azhar’s leadership not be entrusted with renewing Islamic thought.

“The current leadership of al-Azhar does not believe in the need for renewal and is comfortable with things as they are,” said former Egyptian Culture Minister Gaber Asfour. “Keeping things unchanged serves the interests of this leadership, which will not allow any renewal to happen.”

Written By
Amr Emam

Amr Emam is a Cairo-based journalist. He has contributed to the New York Times, San Francisco Chronicle and the UN news site IRIN.

 

Cairo University President Mohamed al-Khosht said Muslims are held hostage by the thoughts of people who lived a long time ago.

Sunday 02/02/2020

On the defensive. Al-Azhar Grand Imam Ahmed al-Tayeb speaks in Cairo. (Reuters)

CAIRO – A verbal duel between al-Azhar Grand Imam Ahmed al-Tayeb and Cairo University President Mohamed al-Khosht overshadowed discussions at an international conference on religious renewal.

Al-Azhar, the highest seat of Sunni Islamic learning, organised the late-January conference in Cairo to discuss urgent issues on the religious stage and religious renewal. Delegates and scholars from 46 countries were invited to the Al-Azhar International Conference on Renovation of Islamic Thought.

However, a dispute on the second day of the conference between Tayeb, who has led al-Azhar since 2010, and Khosht revealed the depth of contention surrounding modern Islamic thought.

Khosht, one of the few non-al-Azhar scholars invited to the conference, called for scrapping Islamic heritage and forming a new kind of religious thought. He said it was impossible to renew current religious discourse because it “was made to suit a different age.”

“Creating a new discourse cannot happen without creating a new religious thought,” Khosht said.

Khosht said Muslims are held hostage by the thoughts of people who lived a long time ago and that “renewal makes it necessary for us to change our way of thinking and the way we see the world.”

“This can happen only if we change the way the holy Quran is seen in Western societies,” he added.

There was no applause in the conference room for Khosht, whom Tayeb denounced and accused of negligence. Tayeb said Muslims should pursue renewal in line with Islamic heritage.

“The heritage some people take lightly today built a nation and taught people co-existence,” he said.

He criticised those who blame Islamic heritage for making Muslims weak.

“We advocate a renewal that benefits from the treasures of this religion and uses them as a guiding force for the future,” Tayeb added. “We should leave out things in this heritage that do not suit the present.”

Central to the debate was whether Muslims should build on principles inherited from predecessors or start from the ground up to face modern challenges. The question has vexed many Muslim-majority countries, including Egypt, especially with the rise of religious extremism.

The surge of extremism, often fuelled by severe interpretation of religious texts, has made the issue of religious renewal more urgent.

Egyptian President Abdel Fattah al-Sisi has frequently urged religious scholars to press for religious renewal, tasking al-Azhar with taking on the mission. Sisi said in a speech sent to the conference that neglecting renewal would provide extremists an opportunity to radicalise young people.

Al-Azhar has stood up for religious moderation since its founding almost a millennium ago. As a mosque, a university and a religious institution, it has defended the Islamic faith against extremist ideologies, teaching tens of thousands of scholars who have carried its message across the world.

Tayeb received a thunderous ovation for lashing out at Khosht, reflecting the following his view has inside al-Azhar and in other religious institutions represented at the conference.

Khosht’s view, however, represents that of a significant number of those studying Islamic religion, philosophy or concerned about religious discourse in general.

After watching Tayeb chide a scholar for his position on religious renewal, alienating a significant strand of Islamic thought, some said al-Azhar’s leadership not be entrusted with renewing Islamic thought.

“The current leadership of al-Azhar does not believe in the need for renewal and is comfortable with things as they are,” said former Egyptian Culture Minister Gaber Asfour. “Keeping things unchanged serves the interests of this leadership, which will not allow any renewal to happen.”

Written By

Amr Emam

Amr Emam is a Cairo-based journalist. He has contributed to the New York Times, San Francisco Chronicle and the UN news site IRIN.

TERNYATA UMAT ISLAM MENGIKUTI AGAMA “PEGAN”

Bagaimana menurut anda apakah benar Rasul masih mengikuti tradisi masyarakat PEGAN- Musrykun atau hadis ini yg PALSU?

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Diceritakan Abu Raja Al-Utaridi:

Kami biasa menyembah batu, dan ketika kami menemukan batu yang lebih baik daripada yang pertama, kami akan melempar yang pertama dan mengambil yang terakhir, tetapi jika kami tidak bisa mendapatkan batu maka kami akan mengumpulkan beberapa bumi (yaitu tanah) dan kemudian membawa seekor domba dan susu yang domba di atasnya, dan melakukan Tawaf di sekitarnya. Sahih Bukhari #4376-4377

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Seperti Arab Pegan menyembah 360 batu2 disekeling Kaaba dan melakukan tawaf keliling Kaaba— perbedaannya: Rasul melenyapkan semua patung2 disekeliling Kaaba, tapi di tinggalkan 1 BATU ASWARD-yg terbagus sebagai simbul “ TAUHID”.🙏

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Batu Asward adalah yg terbaik dari 360 tuhan2 berhala yg lain- karena turun dari Surga yaitu Batu SUCI.

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Batu Asward ini akan menjadi SAKSI yg hidup, punya 2 mata, lidah berbicara🙏

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Diriwayatkan Ibnu Umar : Saya mendengar Nabi mengatakan: .

“Menyentuh 2 Batu Hitam dan al-Rukn al-Yamani adalah penebusan dosa.” 🙏

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Ibn Abbas meriwayatkan bahwa:

Nabi berkata tentang Batu (Hitam): “Demi Allah! Allah akan membangkitkannya pada Hari Kebangkitan dengan dua mata yang dengannya ia melihat dan lidah yang berbicara, bersaksi kepada siapa pun yang menyentuhnya dengan benar.”

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Batu yaa Batu— tidak mulia dari manusia. Kenapa di cium? Karena bisa mengapus dosa2. Percayakah anda?

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Agama Islam sudah disesatkan oleh perawi2 Hadis 240 thn setelah Nabi wafat. Perawi mengatas namakan Nabi😞

PADAHAL RASUL MELARANG MENULIS SUNNAH ( HADIS ) SELAIN AL QURAN

Jangan menulis apa pun dari saya, dan siapa pun yang menulis apa pun kecuali Al-Qur’an, biarkan dia menghapusnya Sahih Bukhari # 5326

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KESIMPULAN

1.kalau hadis2 tersebut benar SAHIH, maka umat Islam menyembah BATU ASWARD DAN KAABA, yaitu mengikuti agama Pegan – yang Musryk.

2. Kalau hadis itu palsu, maka umat Islam tidak perlu mencium batu Asward dan Kaaba serta tidak perlu TAWAF.

3. Islam adalah agama yg RASIONAL bukan agama dogma seperti agama lain2 nya Q.10:100.

Semoga penemuan saya ini ada manfaatnya untuk memperbaharui ke imanan dan aqidah kita.Amin

HOW TO CHOOSE A RIGHT SCHOLARS?

Sami—It is an excellent question must came from a intelligent person. Thank you.
Wisdom of God.
A intelligent person want to learn more- but a fool feel a smart ( stop to learn). A wise person is grateful to remind him, but a fool is angry.

I am here to remind others with God’s word.
And keep reminding, because reminding benefits the believers. Q.51:55.

As we know that there are thousand teachers or clerics or syiekh, each cleric / Imam has his own interpretation of God’ s verse. Why? Because a verse has more that ONE interpretation. The law must be one meaning. If more than one— the law should be changed or corrected. Right?

I urge young Muslim to learn Islam from many teachers or clerics,— do not learn Islam from One or two clerics but learn as many as possible with different sects —and then you take Al Quran and Hadith learn it in depth. ( the way I did).
After that you find some different interpretation from different clerics— you decide it which one you feel true. 

Your question : What do you advice on selection a teacher or cleric?

God has given a guidance how to select a true cleric or teacher.
How do we know the right/ true Ulama’, Clerics or Priest?

WISDOM OF A TREE AND ITS FRUIT.
To have a good fruit you must have a healthy tree.
If you have a bad tree, you will have a bad fruit.
A tree has known by the kind of fruit it bears.
Matthew, 12: 33.

A good person brings good things, out of his treasure of good things.
A bad person brings bad things out of his treasure of bad things.Matthew 12;35

It means that do not look at person from outside but look at what he has done to communities. On other word, do not look at what he says but look at what his deeds or works for community. Many clerics know how to preach, but they cannot carry out God’s laws completely.

Prophet Muhammad pbuh was a good example as role model—he was a rich prophet and excellent heart. Most clerics do not follow the sunnah how to earn money for living. Right?
He must live in Heaven on earth and then The Next Heaven. 

Be careful with false Clerics: teacher!
Be on your guard against false Scholars, cleric, Syeikh, they come to you looking like sheep on the out side, but on the inside they are like wild wolves.You know them by they do.Proverb. ( Look at the extremist clerics, lesders, they kill innocent people in the name of God or Islam) 

Do not trust a cleric or preacher who receive money from Goverment, TV,’s sponsor, political leader, etc
He cannot tell the truth because of money.

Why does Allah forbid a Cleric / preacher to receive money from sponsor?
Because if he receive some money from a sponsor, he can not tell the truth of Islam, he will be influenced by his sponsor who give money for him.

If a cleric receive some money from a sponsor he sell Allah’s word with cheap price, Allah will condemn and curse this cleric severely. This Clerics are very dangerous and deceive people from the right path of Islam. He destroy Islam from inside he sell Islam with cheap price Q.2 ;41.

Many leaders, Clerics or Imam preach Islamic teaching but he mixes with evil-teaching that come from his mind and then create violence and conflict as we see in Middle East. Millions innocent people have been suffering, displacing and killed because of his leaders or clerics.

These are messages that we must give the children and the next generation.
May Allah guide all my brothers & Sisters to the right path.Amen

Yaa Allah, guide all Muslim around the world to the true Islam and protect them from sinful Syrick. Please forgive us from our mistakes that we have done. Amen.

If you are still unsatisfied my respond, don’t feel hesitate to ask me again.Thank you for a nice question.

All❤️

APAKAH ANDA SETUJU DENGAN HUKUM ISLAM KHILAFAH?

Muslim2 radikal intoleran yg ingin mendirikan pemerintahan “Khilafah” utk menegakan Sunnah Rasul secara “Khafah”. Al Quran dan Hadis sebagai hukum positif.

Doktrin mereka: Darahnya HALAL bagi orang2 yg tidak sepaham dgn mereka. Klu mati dlm berjihad masuk Surga😞dan 72 bidadari2 cantik menunggunya😌

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Burga/Jilbab hukum Islam zaman perbudakan-peperangan, wanita dibungkus dn diperlakukan sebagai barang dagangan Sex 😂

🙏

CONTOHNYA: Khilafah ISIS, di Syria, Iraq, Taliban dll melaksanakan hukum2 Islam Perbudakan. Ngikuti sunnah

Nabi punya 11 or 13 istri, Khadijah istri pertama 40 thn, termuda Aishah 6 thn dan selain itu Nabi mempunyai budak2 wanita cantik.

1.Muslim halal menikahi anak2 umur 6 thn sebelum dpt haid. Q. 65:4.

2.Muslim boleh berhubungan sex tanpa nikah dgn budak2 yg dpt di beli di pasar budak. Q.33:50-52, Q.23:5. MILKUL YAMIN.😂 3. Mut’ah=Prostitut Halal Q.4:24

3.Muslim halal memperkosa wanita2 yg ditangkap waktu peperangan Q.33:50.dan merampas barang2 orang kafir😂

4.Ustadz Somad : poligami halal, dan cerai-nikah tanpa batas asal tetap punya 4 istri. Q.4:3.😂 .

5.Muslim halal memukul istri yg menolak hubungan sex.Q.4:34.😂

6.Anak2 wanita dpt warisan1/2 dr laki2. Q.4:11😂

7.Wanita wajib burqa Q.33:59–Haram keluar rmh tanpa laki2–menggunakan alat2 Musik Barat

8. Hukum cambuk bagi wanita di depan umum. Q.4:15.😂

9. Hukum potong tangan, kepala, kaki, salip Q.5:33-38.😂

10. Haram pemimpin Kristen Kafir. Q.5:51 😂 Halal membunuh kristen kafir atau byr Jizya. Q.9:29 😂 Orang Kristen adalah NAJIS. Q.9:28😂

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Saya setuju 👍 dgn Ahli Tafsir Prof Q.Shihab, Buya Hamka, Gus Dur, Imam Ismaili, Aga Khan: wanita jgn merasa BERDOSA kalau tdk BERJILBAB👍

Presiden Turkey, Prof. Muwafiq ( NU), bhw hukum2 Islam zaman kuno Arab itu boleh di perbaharui.

Kalau hukum2 Islam itu HARAM di UPDATED, umat Islam tetap hidup primitif-hina dan dimanfaatkan oleh teroris ISIS krn kebodohan.

PADAHAL Islam yg benar itu adalah Rahmat, damai, keadilan, love utk semua orang dn modern Q.21:107. Q.42:15.

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Semoga Allah berikan kekuatan kpd Ulama NU utk berFATWA bhw hukum2 Islam zaman PERBUDAKAN itu TDK RELEVAN LAGI / INVALID ZAMAN NOW. ❤️