religiousdiscourse

[religiousdiscourse]

bin Jamil Zeno, Muhammad (1996). The Pillars of Islam & Iman. Riyadh: Dar-us-Salam Publications, p.34

A beautiful Hadīth quoted by Muhammad ibn Jamil Zeno, recorded and agreed upon by Muslim and Al-Bukharī, states that a believer does not experience hardship, fatigue, illness, grief or worry without God letting that "bad" expiate for the believer's sins.

[religiousdiscourse]

bin Jamil Zeno, Muhammad (1996). The Pillars of Islam & Iman. Riyadh: Dar-us-Salam Publications, p.32

Zeno cites a Hadīth recorded and agreed upon by both Imām Muslim and Imām al-Bukharī, relating how an angel blows the soul into a fetus and records at that time its sustenance, life span, deeds and future salvation/ damnation.

[religiousdiscourse]

bin Jamil Zeno, Muhammad (1996). The Pillars of Islam & Iman. Riyadh: Dar-us-Salam Publications, p.28-30

The Hadīth on the slavegirl which is up for frequent debate between Ashā'ira and Athariyya, recorded by both Imām Muslim and Imām Abī Dawūd and here cited by Muhammad bin Jamil Zeno.

An excerpt from the next page, p.29, citing how God in the Qur'ān (67:16) adresses Himself as being Fī as-Samā2 in the same manner the slavegirl adressed Him.

Interestingly, Zeno on p.30, seem to defend figurative interpretation or Ta'wīl of these statements, as he acknowledges that despite fī meaning in, God cannot be in the sky, but has to be above it. He continues on to say that in the Arabic language, as-Samā2 doesn't only mean sky, but can refer to something elevated or transcendent.

It is unclear if he meant to support the Ash3arī interpretation and give aid to their doctrine, or if he accidentally did so whilst trying to defend the typical Salafī/ Atharī doctrine regarding God's location.

[religiousdiscourse]

bin Jamil Zeno, Muhammad (1996). The Pillars of Islam & Iman. Riyadh: Dar-us-Salam Publications, p.26-27

Zeno quotes two prophetic narrations recorded by At-Tirmidhī that urge the faithful to seek help (Isti3āna or Istighātha) from Allah, which seem to render intercession or Istighātha through saints or Awliyā2 redundant and unnecessary. The latter Hadīth proves intercession through invoking Allah by His attributes, such as His mercy.

[religiousdiscourse]

Brawer, Naftali (2008). A Brief Guide to Judaism. London: Robinson, p.48

In the words of the Israeli teacher Yeshayahu Leibowitz, man's path to God is an infinite path with an unattainable end. He believes that carrying out the mitzvot (Jewish religious obligations) will not bring you closer to God, but that the virtue in carrying out mitzvot never the less lays in striving and attempting to do so.

[religiousdiscourse]

Julian of Norwich (2015). Revelations of Divine Love. Oxford: Oxford University Press, p.115

There is no sitting in the trinity, says Julian. The Son does not sit side by side with the Father, but such phenomena are to be taken metaphorically. The Son rather sits in "the highest rank of the Father's joys".

[religiousdiscourse]

Julian of Norwich (2015). Revelations of Divine Love. Oxford: Oxford University Press, p.101

Julian understood from one of her revelations that one of the principal features of God's mercy would be the remission of His anger for the believer who falls into sin despite intending and desiring only to love. However, contemplating revelation, she couldn't find this perceived meaning in it.

[religiousdiscourse]

Julian of Norwich (2015). Revelations of Divine Love. Oxford: Oxford University Press, p.100

According to Julian, man makes himself worthy of pain, blame and anger through sin; however, God does not become angry, as it does not befit God to be angry. Julian considers anger as being opposed to God's very nature.

[religiousdiscourse]

Julian of Norwich (2015). Revelations of Divine Love. Oxford: Oxford University Press, p.77

According to Julian Adam's sin was the greatest sin that has been, and that will be, comitted. And yet, the atonement of Jesus was greater than Adam's sin was ever harmful. And since God has forgiven Adam through the sacrifice or atonement of Jesus, we should be confident that He will forgive sins lesser than that of Adam.