Whose position was it that the Quran also says was from a pious family was the Son of God?
the Arian position
Title: Alhamdulillah
Passage: Al - ḥamdu lillāh (Arabic: الحَمْد لله ‎ ‎) or alḥamdulillāh, also known as Tahmid is an Arabic phrase meaning ``Praise be to God '', sometimes translated as`` Thank God!'' It is frequently used by Muslims of every background, due to its centrality to the texts of the Quran and the words of the Islamic prophet Muhammad, but also spoken by some Arabic - speaking Christians and Jews.
Title: Al-Fatiha
Passage: Sura 1 of the Quran الْفَاتِحَة Al - Fātiḥah The Opening Arabic text English translation Classification Meccan Other names The Key Position Juzʼ 1 No. of verses 7 No. of words 27 No. of letters 140 Al - Baqara →
Title: God
Passage: Monotheists hold that there is only one god, and may claim that the one true god is worshiped in different religions under different names. The view that all theists actually worship the same god, whether they know it or not, is especially emphasized in Hinduism and Sikhism. In Christianity, the doctrine of the Trinity describes God as one God in three persons. The Trinity comprises God the Father, God the Son (Jesus), and God the Holy Spirit. Islam's most fundamental concept is tawhid (meaning "oneness" or "uniqueness"). God is described in the Quran as: "Say: He is Allah, the One and Only; Allah, the Eternal, Absolute; He begetteth not, nor is He begotten; And there is none like unto Him." Muslims repudiate the Christian doctrine of the Trinity and divinity of Jesus, comparing it to polytheism. In Islam, God is beyond all comprehension or equal and does not resemble any of his creations in any way. Thus, Muslims are not iconodules, and are not expected to visualize God.
Title: Quran
Passage: The astrophysicist Nidhal Guessoum while being highly critical of pseudo-scientific claims made about the Quran, has highlighted the encouragement for sciences that the Quran provides by developing "the concept of knowledge.". He writes: "The Qur'an draws attention to the danger of conjecturing without evidence (And follow not that of which you have not the (certain) knowledge of... 17:36) and in several different verses asks Muslims to require proofs (Say: Bring your proof if you are truthful 2:111), both in matters of theological belief and in natural science." Guessoum cites Ghaleb Hasan on the definition of "proof" according the Quran being "clear and strong... convincing evidence or argument." Also, such a proof cannot rely on an argument from authority, citing verse 5:104. Lastly, both assertions and rejections require a proof, according to verse 4:174. Ismail al-Faruqi and Taha Jabir Alalwani are of the view that any reawakening of the Muslim civilization must start with the Quran; however, the biggest obstacle on this route is the "centuries old heritage of tafseer (exegesis) and other classical disciplines" which inhibit a "universal, epidemiological and systematic conception" of the Quran's message. The philosopher Muhammad Iqbal, considered the Quran's methodology and epistemology to be empirical and rational.
Title: Quran
Passage: The Quran (/ kɔːrˈɑːn / kor - AHN; Arabic: القرآن ‎ ‎ al - Qurʾān, literally meaning ``the recitation ''; also romanized Qur'an or Koran) is the central religious text of Islam, which Muslims believe to be a revelation from God (Allah). It is widely regarded as the finest work in classical Arabic literature. The Quran is divided into chapters (surah in Arabic), which are then divided into verses (ayah).
Title: Mary, mother of Jesus
Passage: In the Islamic tradition, Mary and Jesus were the only children who could not be touched by Satan at the moment of their birth, for God imposed a veil between them and Satan. According to author Shabbir Akhtar, the Islamic perspective on Mary's Immaculate Conception is compatible with the Catholic doctrine of the same topic. "O People of the Book! Do not go beyond the bounds in your religion, and do not say anything of Allah but the truth. The Messiah, Jesus son of Mary, was but a Messenger of God, and a Word of His (Power) which He conveyed to Mary, and a spirit from Him. So believe in Allah (as the One, Unique God), and His Messengers (including Jesus, as Messenger); and do not say: (Allah is one of) a trinity. Give up (this assertion) â€" (it is) for your own good (to do so). Allah is but One Allah ; All-Glorified He is in that He is absolutely above having a son. To Him belongs whatever is in the heavens and whatever is on the earth. And Allah suffices as the One to be relied on, to Whom affairs should be referred." Quran 4/171
Title: Quran
Passage: According to Shia beliefs, those who are firmly rooted in knowledge like Muhammad and the imams know the secrets of the Quran. According to Tabatabaei, the statement "none knows its interpretation except God" remains valid, without any opposing or qualifying clause. Therefore, so far as this verse is concerned, the knowledge of the Quran's interpretation is reserved for God. But Tabatabaei uses other verses and concludes that those who are purified by God know the interpretation of the Quran to a certain extent.
Title: Quran
Passage: According to this view, it has also become evident that the inner meaning of the Quran does not eradicate or invalidate its outward meaning. Rather, it is like the soul, which gives life to the body. Corbin considers the Quran to play a part in Islamic philosophy, because gnosiology itself goes hand in hand with prophetology.Commentaries dealing with the zahir (outward aspects) of the text are called tafsir, and hermeneutic and esoteric commentaries dealing with the batin are called ta'wil ("interpretation" or "explanation"), which involves taking the text back to its beginning. Commentators with an esoteric slant believe that the ultimate meaning of the Quran is known only to God. In contrast, Quranic literalism, followed by Salafis and Zahiris, is the belief that the Quran should only be taken at its apparent meaning.
Title: Confucius
Passage: In Confucius's time, the state of Lu was headed by a ruling ducal house. Under the duke were three aristocratic families, whose heads bore the title of viscount and held hereditary positions in the Lu bureaucracy. The Ji family held the position ``Minister over the Masses '', who was also the`` Prime Minister''; the Meng family held the position ``Minister of Works ''; and the Shu family held the position`` Minister of War''. In the winter of 505 BC, Yang Hu -- a retainer of the Ji family -- rose up in rebellion and seized power from the Ji family. However, by the summer of 501 BC, the three hereditary families had succeeded in expelling Yang Hu from Lu. By then, Confucius had built up a considerable reputation through his teachings, while the families came to see the value of proper conduct and righteousness, so they could achieve loyalty to a legitimate government. Thus, that year (501 BC), Confucius came to be appointed to the minor position of governor of a town. Eventually, he rose to the position of Minister of Crime.
Title: Athanasius of Alexandria
Passage: Conflict with Arius and Arianism as well as successive Roman emperors shaped Athanasius's career. In 325, at the age of 27, Athanasius began his leading role against the Arians as his bishop's assistant during the First Council of Nicaea. Roman emperor Constantine the Great had convened the council in May–August 325 to address the Arian position that the Son of God, Jesus of Nazareth, is of a distinct substance from the Father. Three years after that council, Athanasius succeeded his mentor as archbishop of Alexandria. In addition to the conflict with the Arians (including powerful and influential Arian churchmen led by Eusebius of Nicomedia), he struggled against the Emperors Constantine, Constantius II, Julian the Apostate and Valens. He was known as "Athanasius Contra Mundum" (Latin for Athanasius Against the World).
Title: Quran
Passage: A text is self-referential when it speaks about itself and makes reference to itself. According to Stefan Wild, the Quran demonstrates this metatextuality by explaining, classifying, interpreting and justifying the words to be transmitted. Self-referentiality is evident in those passages where the Quran refers to itself as revelation (tanzil), remembrance (dhikr), news (naba'), criterion (furqan) in a self-designating manner (explicitly asserting its Divinity, "And this is a blessed Remembrance that We have sent down; so are you now denying it?"), or in the frequent appearance of the "Say" tags, when Muhammad is commanded to speak (e.g., "Say: 'God's guidance is the true guidance' ", "Say: 'Would you then dispute with us concerning God?' "). According to Wild the Quran is highly self-referential. The feature is more evident in early Meccan suras.
Title: The Hunchback of Notre Dame (1996 film)
Passage: Tony Jay as Judge Claude Frollo -- A ruthless, self - righteous and religiously pious judge who is Quasimodo's reluctant guardian. He has an intense hatred of the gypsy population and seeks to annihilate their entire race. In comparison to Victor Hugo's original novel, he also displays a sadistic and lustful obsession with Esmeralda. Frollo generally believes all he does is in God's will, despite frequent disagreements with the cathedral's Archdeacon. Kathy Zielinski served as the supervising animator for Frollo.
Title: Quran
Passage: Muslims believe the Quran was verbally revealed by God to Muhammad through the angel Gabriel (Jibril), gradually over a period of approximately 23 years, beginning on 22 December 609 CE, when Muhammad was 40, and concluding in 632, the year of his death. Muslims regard the Quran as the most important miracle of Muhammad, a proof of his prophethood, and the culmination of a series of divine messages that started with the messages revealed to Adam and ended with Muhammad. The word "Quran" occurs some 70 times in the text of the Quran, although different names and words are also said to be references to the Quran.
Title: Muammar Gaddafi
Passage: Gaddafi was a very private individual, who described himself as a "simple revolutionary" and "pious Muslim" called upon by Allah to continue Nasser's work. Reporter Mirella Bianco found that his friends considered him particularly loyal and generous, and asserted that he adored children. She was told by Gaddafi's father that even as a child he had been "always serious, even taciturn", a trait he also exhibited in adulthood. His father said that he was courageous, intelligent, pious, and family oriented.
Title: God
Passage: The last centuries of philosophy have seen vigorous questions regarding the arguments for God's existence raised by such philosophers as Immanuel Kant, David Hume and Antony Flew, although Kant held that the argument from morality was valid. The theist response has been either to contend, as does Alvin Plantinga, that faith is "properly basic", or to take, as does Richard Swinburne, the evidentialist position. Some theists agree that none of the arguments for God's existence are compelling, but argue that faith is not a product of reason, but requires risk. There would be no risk, they say, if the arguments for God's existence were as solid as the laws of logic, a position summed up by Pascal as "the heart has reasons of which reason does not know." A recent theory using concepts from physics and neurophysiology proposes that God can be conceptualized within the theory of integrative level.
Title: Al-Fatiha
Passage: There are differing interpretations for verses 6 and 7. The phrase "the Path journeyed by those upon whom You showered blessings" is usually seen as referring to Muslims. The phrase "those who made themselves liable to criminal cognizance/arrest" (more clearly translated as "those who have incurred Your wrath") is usually seen as referring to the Jews and the phrase "those who are the neglectful wanderers" (more clearly translated as "those who have gone astray") is seen as referring to the Christians. The Quran: An Encyclopedia, authored by 43 Muslim and non-Muslim academics says, "The Prophet interpreted those who incurred God’s wrath as the Jews and the misguided as the Christians".Australian pastor and scholar in linguistics and theology Mark Durie says,
Title: Imamate in Shia doctrine
Passage: It is forbidden for the Divine Leader not to be from the family of Muhammad.[citation needed] According to Ali al-Ridha, since it is obligatory to obey him, there should be a sign to clearly indicate the Divine Leader. That sign is his well-known ties of kinship with Muhammad and his clear appointment so that the people could distinguish him from others, and be clearly guided toward him. Otherwise others are nobler than Muhammad's offspring and they are to be followed and obeyed; and the offspring of Muhammad are obedient and subject to the offspring of Muhammad’s enemies such as Abi Jahl or Ibn Abi Ma’eet.[original research?] However, Muhammad is much nobler than others to be in charge and to be obeyed. Moreover, once the prophethood of Muhammad is testified they would obey him, no one would hesitate to follow his offspring and this would not be hard for anyone. While to follow the offspring of the corrupted families is difficult.[original research?] And that is maybe why the basic characteristic of Muhammad and other prophets was their nobility.[original research?] For none of them, it is said, were originated from a disgraced family.[citation needed] It is believed that all Muhammad's ancestors up to Adam were true Muslims. [a][citation needed] Jesus was also from a pious family, as it is mentioned in Quran that after his birth, people said to Mary: O sister of Aaron, your father was not a man of evil, nor was your mother unchaste."[b][improper synthesis?]
Title: Arnulf of Sens
Passage: Arnulf of Sens (c.794 – April, 841) was a Frankish noble, an illegitimate son of the Louis the Pious, son of Charlemagne. He had one sister, Alpaïs de Paris, abbess of St-Pierre de Reims.
Title: Augustin Paus
Passage: Augustin Paus was a son of the theologian Bernhard Pauss and Anna Henriette Wegner, and was a grandson of the industrialist Benjamin Wegner and Henriette Seyler (whose family owned Berenberg Bank).
Athanasius of Alexandria Imamate in Shia doctrine