Questions related to Islamic Thought
The kalam, often rendered "speculative theology", was an important development in Islamic thought; ideas from the kalam made deep inroads into Jewish thought as well. Maimonides devotes a good part of his famous Guide of the Perplexed to a running debate with the kalam on a number of issues.
Is health in Kenya adequately financed? Relatedly, is there a need for additional sources of revenue to fund health? The limited resources that are available to the Kenyan government are prioritised in the budget that earmarks how much is to be allocated to each public sector. Regrettably, health financing has been on a reducing scale and the government is considering ways to broaden its revenue base for financing health. I want to pick up on the argument of limited resources and posit Islamic taxation as an alternative source of revenue potentially available to the Kenyan government for financing health. Scholars have considered the argument of limited resources from the lens of prioritisation – that is the need to make the best possible use of these limited resources to continually improve the well-being of society and increase the revenue in the long term. Other scholars have posited that the argument on limited resources is to be examined by inquiring into different ways by which the resource base can be increased. Among the latter scholars, many suggest an examination of the tax policy of a state to increase taxation. Tax increments place a higher burden on the poor and middle-income earners, and is therefore not a persuasive approach to broadening the tax base. If the discourse on limited resources is to be analysed further from the scholarship on broadening the tax base then isnt it important to also address it from a different discipline, Islamic taxation?
Why is it missing the Islamic Arab heritage and its scholars of the study of the sign in Western studies of modern and contemporary ?, although Ibn Sina, who lived in the twelfth century. He actively attends the presentation of De Saussure, who lived in the nineteenth century in his work (healing). Abu Hamid al-Ghazali, who lived in the twelfth century, and put forward the concept of the sign and is very close to the references presented by Charles Sanders Pierce, who lived in the nineteenth century in his book (the standard of science). Abdul elkahar Jarjani who lived in the twelfth century, almost a reference for Roland Barthes in particular on the question of semantics of denotation and connotation (miracle signs in the science of meanings) ???
That is why some scholars to say contemporary that the concept of the sign in recent studies, in accordance with the semantic concept in the Arab and Islamic heritage, and is based on the Islamic world view, as an indication of the presence of the Creator (GOD ) in his interpretation of the semantic notion in Islamic thought and compensated by the sign in semiotics.
Passages such as the following make it sound like the Prophet Muhammad thought the Christian Trinity was comprised of God, Mary, and their offspring Jesus:
God will say: ‘Jesus Son of Mary, did you ever say to mankind: “Worship me and my mother as gods besides God?”’
‘Glory be to you,’ he will answer, ‘I could never have claimed what I have no right to.’ (5.117)
The Creator of the heavens and the earth—how should he have a son, seeing that He has no consort, and He created all things? (6.102)
It's easy to make an argument that particular claims recorded in a scripture are factually true (one just needs to use the standard historical criteria of authenticity). But a writing containing truth, even if it is completely error-free, isn't necessarily divinely inspired. So is it possible to successfully argue for divine inspiration? If so, how?
If intrinsic, then Scripture is the Word of God no matter whether anyone reads it or responds to it. If instrumental, then Scripture becomes the Word of God when God chooses to use it to generate an encounter with himself.
Prima facie, the assertion seems self-refuting, for if none of our concepts apply to God, then even the concept of ineffability does not apply to God. However, the assertion of divine ineffability is often made by Jews, Christians, and Muslims. I'd love to hear your thoughts!
William Lane Craig argues that, without God, moral values would only be subjective, and there would be no ultimate moral accountability.
Islam and Judaism are unitarian monotheisms, holding that the one God contains a single center of self-consciousness (i.e., person). Christianity is a trinitarian monotheism, holding that the one God contains three centers of self-consciousness (i.e., persons). I'd love to hear Muslim, Jewish, and Christian views on this!
Tillich wrote: "Adoration performed for the sake of man's self-glorification is self-defeating. It never reaches God" (Systematic Theology, 3:191).
with particular emphasis on how the idea of the "obligation to migrate was understood in the nineteenth century across the Islamic world.