Ich werde noch vor Ramadan InsahAllah einen Artikel veröffentlichen, der sich mit dem Thema "Shirk" beschäftigen wird. "Shirk" bedeutet in deutscher Sprache so viel wie "Götzendienst", "Beigesellung" usw.
Wenn der Artikel fertig ist können wir das auch gerne diskutieren oder Fragen beantworten.
Die Quellen zu meinem Artikel die nicht im Artikel selbst sind. Dort wird dann immer Quelle/Q1, Q2 usw. stehen.
Also dieses sind die Quellen:
1. Erin M. O’Mara, Lydia E. Jackson, C. Daniel Batson, and Lowell Gaertner, “Will Moral Outrage Stand Up? Distinguishing among Emotional Reactions to a Moral Violation,” European Journal of Social Psychology 41, no. 2 (2011): 173–79.
2. O’Mara et al., “Will Moral Outrage Stand Up?”
3. These are known as the five maqāṣid ash-sharīʾah (objectives of Islamic law).
4. A philosophical school called Hedonism. Refer to Ruut Veenhoven, “Hedonism and Happiness,” Journal of Happiness Studies 4, no. 4 (2003): 437–57.
5. A position referred to as “moral abolitionism.” Refer to: Richard Garner, “Abolishing Morality,” in A World Without Values, ed. Richard Joyce and Simon Kirchin (Dordrecht: Springer, 2010), 217–33.
6. This has been popularized by new atheist Sam Harris. Refer to Sam Harris, The Moral Landscape: How Science Can Determine Human Values (New York: Simon and Schuster, 2011).
7. A philosophical school called “Eudaimonism” inspired by Aristotle. Refer to Lorraine Besser-Jones, “Eudaimonism,” in The Routledge Handbook of Philosophy of Well-Being, ed. Guy Fletcher (Abingdon: Routledge, 2015), 203–12.
8. Allan Gotthelf, “The Morality of Life,” in A Companion to Ayn Rand, ed. Allan Gotthelf and Gregory Salmieri (Chicester, UK: Wiley Blackwell, 2016), 76.
9. Isidor Chein, “Towards a Science of Morality,” The Journal of Social Psychology 25, no. 2 (1947): 235–38.
10. David McNaughton and Piers Rawling, “Deontology,” in The Oxford Handbook of Ethical Theory, ed. David Copp
11. For a more accessible work on Kantian ethics, the reader can refer to: Herbert James Paton, The Categorical Imperative: A Study in Kant’s Moral Philosophy (Philadelphia: University of Pennsylvania Press, 1971). The more interested reader can refer directly to Kant’s original work: Immanuel Kant, Kant: Groundwork of the Metaphysics of Morals (Cambridge: Cambridge University Press, 2012).
12. Anthony Quinton, Utilitarian Ethics (London: Palgrave Macmillan, 1973), 1.
13. Peter Simpson, “Contemporary Virtue Ethics and Aristotle,” The Review of Metaphysics 45, no. 3 (1992): 503–24.
14. Muwaṭā Imām Mālik, no. 1435; Sunan Ibn Mājah, nos. 2341 and 2340. Whilst the individual chains have been criticized, the scholars of hadith considered it fair (ḥasan) based on corroborating reports from multiple companions, including ʿAbdullah ibn ʿAbbas, Abu Saʿīd al-Khudrī, and ʿUbādah ibn as-Ṣāmit. The scholars who made this judgment include an-Nawawī in his Arbaʿūn (hadith 32) and al-Albānī in his Huqūq an-nisāʾ fī al-Islām (N.p.: Maktab al-Islāmī, 1984), 67n1.
15. A principle that considers the benefit and harms of a legal ruling as an independent source of legislation, as long as it does not contradict the revealed sources. For an introduction to the topic, refer to: Muḥammad Musṭafa az-Zuhaylī, Kitāb al-wajīz fī uṣūl al-fiqh al-Islamī (Qatar: Wizārat al-Awqāf wa Ash-Shuʾūn Al-Islāmī, 2006), 1:255.
16. This refers to a process where a jurist prefers a weaker evidence to a stronger evidence due to a benefit that is to be achieved or a harm to be averted. This can be done by preferring a weaker analogy to a stronger analogy or making an exception to a general principle for a benefit or to avert a harm. Refer to: az-Zuhaylī, Kitāb al-wajīz, 1:247.
17. Musnad Imam Aḥmad, no. 8952; Adab al-mufrad, no. 273. Ibn ʿAbd al-Barr (d. 476 AH) declared it ṣaḥīh in at-Tamhīd (N.p.: Wazārat al-Awqāf wa Ash-Shu’ūn al-Islāmiyyah, 1412 AH), 24:333 along with al-Albānī in Ṣaḥīḥ al-Adab al-Mufrad, no. 207.
18. Musnad Imām Aḥmad, no. 6494; Jāmiʾ at-Tirmidhī, no. 1924; Sunan Abī Dawud, no. 4941. Al-Albānī declared it strong (ṣaḥīḥ) in Ṣaḥīḥ Abī Dawūd, no. 4941. Shuʿayb al-Arnāʿūṭ declared it strong due to corroborating evidence (ṣaḥīḥ li-ghayrihi).
19. The rational justification of the evil of shirk is a project that exists within an Atharī paradigm of theology. As Ibn al-Qayyim stated, “What thing could the intellect verify if it does not know the intrinsic evilness of shirk? Knowing that it is evil is intuitive and known by necessity by the intellect.” Ibn al-Qayyim, Madārij as-sālikīn (Mansourah, Egypt: Fayḍ al-Maktabah, 2013), 203. This is in contrast to the Ashʿarī school, which denies that the intellect can grasp what is “good” or “evil” independent of revelation [Ar-Razi, M. (1905) Muhassal Afkaar al-Mutaqaddimeen wa al-Mutakhireen. Cairo, Egypt: Al-Matba’ah Al-Husayniya, p. 148].
20. Ibn Qayyim al-Jawzīyah, Madārij al-sālikīn bayna manāzil īyyāka naʿbudu wa īyyāka nastaʿīn (Beirut: Dār al-Kitāb al-ʿArabi, 1973), 3:306.
21. J. H. Leek, “Treason and the Constitution,” The Journal of Politics 13, no. 4 (1951): 604–22 .
22. There is an interesting story found in the books of tafsīr regarding the first generation of humans. It is said that when Adam intended to take a religious pilgrimage, he asked the sky to protect his children as an amānah (responsibility, trust), and it refused. He then asked the earth, and it refused. He asked the mountain, and it refused. Then Cain (Qābīl, Adam’s son) said, yes, you may go and find your family just how you would like it. This indicates that human beings rely on each other for collective protection, whereas the natural elements have no such trust [Ibn al-Jawzī, Zād al-masīr ilā ʿilm at-tafsīr (Cairo: Dār Ibn Ḥazm, 2002), 1141].
23. At-Ṭabarī, Jāmiʿ al-bayān fī tafsīr al-Qurʾān (Beirut: Muʾassasat ar-Risālah, 2014), vol 6, 204.
24. Christian Smith, “Is Moralistic Therapeutic Deism the New Religion of American Youth? Implications for the Challenge of Religious Socialization and Reproduction,” in Passing on the Faith, ed. James L. Heft (New York: Fordham University Press, 2009), 55–74.
25. Viktor E. Frankl, The Unheard Cry for Meaning: Psychotherapy and Humanism (New York: Simon and Schuster, 2011), 2.
26. Monika Ardelt, “Effects of Religion and Purpose in Life on Elders’ Subjective Well-Being and Attitudes toward Death,” Journal of Religious Gerontology 14, no. 4 (2003): 55–77; Patrick E. McKnight Todd B. Kashdan, “Purpose in Life as a System that Creates and Sustains Health and Well-Being: An Integrative, Testable Theory,” Review of General Psychology 13, no. 3 (2009): 242–51; Gary T. Reker, Edward J. Peacock, and Paul T. P. Wong, “Meaning and Purpose in Life and Well-Being: A Life-Span Perspective,” Journal of Gerontology 42, no. 1 (1987): 44–49.
27. Naser Aghababaei and Agata Błachnio, “Purpose in Life Mediates the Relationship between Religiosity and Happiness: Evidence from Poland,” Mental Health, Religion & Culture 17, no. 8 (2014): 827–31.
28. Gary T. Reker, Edward J. Peacock, and Paul T. P. Wong, “Meaning and Purpose in Life and Well-Being: A Life-Span Perspective,” Journal of Gerontology 42, no. 1 (1987): 44–49.
29. Reker, Peacock, and Wong, “Meaning and Purpose in Life and Well-Being,” 44–49.
30. “Introduction,” Signs of Our Faith: A Program about Being UU Every Day for Grades 2–3, Unitarian Universalist Association
31. Sunan Abū Dāwūd, no. 3883. Al-Albānī declared this narration ṣaḥīḥ (sound) [Ṣaḥīḥ Abū Dawūd, no. 3883].
32. Musnad Aḥmad, no. 16951. Al-Arnāʾūṭ declared this narration ḥasan (fair) [Musnad Imām Aḥmad, no 16951] and As-Suyūṭī declared it ṣaḥīḥ (sound) [Al-Jamiʾ As-Saghīr, no. 8839].
33. Sunan Ibn Mājah, no. 3531; Musnad Aḥmad, no. 19498. The scholars have differed on the authenticity of this report. Al-Albānī declared it ḍaʾīf (weak) [Ṣaḥīḥ Ibn Mājah, no 3531]. Bin Bāz declared the chain as good (jayyid) [Fatāwā Nūr ʿalaa ad-Darb li-Ibn Bāz, (Riyāḍ: Ar-Riʾāsatu al-ʿĀmmah lil-Buḥūth wa al-Iftāʾ, 2007), vol. 1, 383]. Regardless of the chain, the content is consistent with other authentic narrations that speak about the prohibition of charms and amulets as quoted above.
34. “Who is the First Anti-Racist?| Dr. Craig Considine” Emir-Stein Center, YouTube video, June 18, 2019,
35. Muṣannaf Ibn Abī Shaybah, no. 30387; declared fair (ḥasan) by Ibn Ḥajr al-Haythamī in Majmāʾ al-Zawāʾid (Beirut: Dār ul-Kutub ʿIlmīyyah, 2001), 9:285.
36. Adh-Dhahabī, Sīyar aʿlām an-nubalāʾ (Beirut: Muʾassasa Ar-Risālah, 1982), 5:81.
37. Mohammad Akram Nadwi, Al-Muḥaddith̄āt: The Women Scholars in Islam (N.p.: Interface Publications, 2007).
Beeindruckend, da habt ihr nun eine echte islamische Theologin an Bord. Das ist schon etwas anderes, als das was man sonst so zum Thema Islam oder auch Gott im Internet lesen kann. Respekt!
(ich bezweifle, dass es dieses Niveau oft gibt. Zumindest nicht in Deutschland)
Hier gibt es noch eine gute Ergänzung. Weil ich nicht weiss ob dieses Video bei YouTube bleibt hab ich es auch als Datei hochgeladen.
Die Datei:
SubhanAllah hast du dir viel Arbeit gemacht das alles zu erklären und zu schreiben! Dankeschön Schwester und Ramadan Kareem🤲🏽🤲🏽
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