Muhammad in World Scriptures by Maulana Abdul Haq Vidyarthi

By Maulana Abdul Haq Vidyarthi

Completely revised and reformatted, this specified scholarly paintings via Maulana Abdul Haque Vidyarthi, provides the prophecies concerning the creation of the holy Prophet Muhammad within the a number of global scriptures. the writer proves that the scriptures of all countries foretell the arrival of the Holy prophet. He has handled the Hindu, Buddhist, Zoroastrian, Hebrew and Christian Scriptures individually. The literal translation of the textual content has been performed through students of that exact faith. quantity 1 of the hot version offers with prophecies in regards to the Holy Prophet Muhammad within the Bible. quantity 2 facing the Prophecies concerning the Holy Prophet within the Hindu, Buddhist and Zoroastrian scriptures might be released later.

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When we move from considering this personal quality of life to thinking rather of an organized system, the conceptualization that envisages a series of entities in the world each of which is called a religion, then this unanimity of mankind vanishes. It would seem that few have shared this particular analysis of humanity's religious envolvement. We may learn something from noting first the case of those, the large majority, who have not done so. I n our next chapter we shall consider those that have, the few cultures where there are signs of a reifying concept—and shall 1 1 1 52 T H E MEANING AND E N D OF RELIGION find these linked not only with each other in a long-range historical evolution, so that here also reification has been a particular discernible process, but linked also at crucial points with the Western development.

What is observed, what appears, is not to be thought of as religion but as an inadequate and particularized expression of i t . The plural, 'the positive religions', designates the particular forms in which religion, in its more proper sense, is manifested . It has, he says, been a derogatory term for the intellectuals, and for him represents what is admittedly and necessarily corrupt . Yet he retains it, and argues boldly that what it names is preferable to the abstraction called 'natural religion' just because this latter is a disembodied idea rather than a living, however perverted, actuality .

It subsequently became common and has remained so, but with a profound change of meaning. There was certainly not in Ficino's mind when he wrote this what is normally conjured up today by the phrase 'the Christian Religion', if by this latter one understands any system of doctrines and practices, any institutional phenomenon or historical development, one of 'the religions' of the world. For these things he used other expressions. He saw that in different times and places men's ways of adoring God (ritus adorationis) are, with His permission, various.

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