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homeworkweekend 14 1. Search Google using the search word “Banu Qaynuqa.” List below how many results you found. Bring a print out of the search results to discuss in the class. _________________________________________________________________________ 2. Which of the following choices is correct about Banu Qaynuqa and the Battle of Badr? A. Th ey sided with the Quraish in the battle. B. Th ey remained neutral in the battle. C. Th ey sent a secret army to kill the Muslims. D. Th ey obstructed the Muslims from fi ghting. E. None of the above. 3. After which battle did the relationship between Banu Qaynuqa and the Muslims become bitter? A. Battle of Badr. B. Battle of Uhud. C. Battle of Khandaq. D. Battle of Siffi n. E. Battle of Camel. 4. What was the overall reaction of Banu Qaynuqa when they learned about the Muslim victory in the Battle of Badr? A. Th ey were very happy. B. Th ey were very disappointed. C. Th ey celebrated the victory. D. Th ey made a victory parade in Madīnah. E. Th ey composed poems praising the Muslims. 5. Which of the following statements is correct about the pact entered by Prophet Muhammad (S) with diff erent tribes in Madīnah? A. All tribes were free to support any tribes that attacked Madīnah. B. All tribes must support the powerful army coming from the south. C. Some Madīnan tribes can remain neutral if Madīnah was attacked. D. All tribes in and around Madīnah should boycott the Makkan Quraish. E. Only (b) and (c). 6. Th e Prophet (S) asked Banu Qaynuqa to participate in the Battle of Badr. True / False 79 7. Read the chapter and answer which three things the Chief of Banu Qaynuqa failed to do after some of their people challenged the Muslims? A. ________________________________________________________ B. ________________________________________________________ C. ________________________________________________________ 8. For how many days did the Muslims enforce a blockade upon Banu Qaynuqa? A. 10 days. B. 15 days. C. 20 days. D. 25 days. E. 1 month. 9. At the end of the blockade, who intervened on behalf of Banu Qaynuqa to give them a lighter punishment? A. Another Jewish tribe, named Banu Nadir. B. Abū Sufyān. C. Ka’b Ibn Ashraf. D. Abdullah Ibn Ubaay. E. Wife of a Jewish goldsmith. 10. Who ultimately decided that Banu Qaynuqa should go into exile after they surrendered? _______________________________________________________________________ _______________________________________________________________________ 80.

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The Battle of Badr
The Battle of Badr Project paper Cultures of the Middle East, Professor Abdelrahim Salih, Spring 2006 By: Adam Engelkemier A Bedouin tribe stops at a palm tree lined oasis. All of a sudden, a loud yelling is heard from the west. Cresting a dune, men on camels, wearing flowing white robes thunder down at the tribe. Each rider swings a scimitar over his head, and ululates loudly. As the riders near the tribe, they veer off and begin to circle the oasis. The tribe forms a defensive circle, with the women and children in the middle. Suddenly, the riders stop circling and charge in to attack. No one is spared. Even the women and children are slaughtered. This is what people think of when they think of warfare in early Islam. Heartless warriors whose only purpose in life is to kill infidels. This is not the reality of history. In fact, Islamic warriors were not mindless. They methodically planned each attack, and stuck to their plan as much as possible. They were not heartless killers either. When Mohammed attacked Mecca, he did not kill a single civilian. In fact, no one was killed in the taking of Mecca. Early Islamic warriors fought for one thing: the right to practice their new religion. When Islam was first beginning, Mohammed was being pressured the Umayyad, the ruling family of Mecca. They felt that their power and supremacy were being challenged. Several of Mohammed’s followers were forced out of Mecca for practicing Islam. The Muslims then moved into the city of Medina to live.
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Mawlana Abdul-Sattar B. Qasim of Lahor
index 379 INDEX Aaron 146, 147, 216 Antwerp 112 %Abbas I, Shah 40 Anusharwan, Khusraw I 30 %Abd al-Samad 59, 133 Anvār-i Suhaylī (Lights of Canopus) 82, 131 %Abd al-Sattar b. Qasim Lahawri (Mawlana %Abdul-Sattar b. Apocryphal gospels 1, 2, 20, 27, 29, 31, 76, 78, 124, 141, 144, Qasim of Lahore) 12, 240 149, 150, 228, 239: Acta Pilati (Acts of Pilate; found as an Abgar dynasty 33 appendix to the Gospel of Nicodemus) 20, 231; Acta Sancti Abgar V 6, 29–31, 33–35, 43, 108, 124–25, 139, 172, 205–6, 228 Maris (Acts of Mari) 30; Arabic Gospel of the Infancy of Abraham 28, 148–49, 151, 154, 161, 184, 200, 203, 208, 210, 232 the Savior 29, 158; Doctrina Addai (Doctrine of Addai) 30; Abu al-Fazl %Allami 39, 40, 48 Gospel of Pseudo-Matthew 29, 76, 131, 141; Libellus de Nati- Acquaviva, S.J., Father Claudio (General of the Order) 7, 15–18, vitate Sanctae Mariae (Book of the Birth of Saint Mary) 29; 41, 43, 46–48, 67. See also General Protoevangelium of St. James 76, 131, 141, 143, 149 Acquaviva, S.J., Father Rudolf 2 Apostasy (of princes) 12 Adam 28, 36, 66, 72, 146, 228, 237 Aqa Riza 68, 133 Addai 30–31, 44, 206. See also Doctrina Addai Aquinas. See Thomas Aquinas, Saint Agiscoa (possibly Khan-i A%zam Mirza %Aziz Koka) 40 Arabia 88, 154 Agra 1, 6, 7, 17–18, 19, 20, 23, 39, 47–48, 55, 59, 67–70, 102, Arabic language 3, 30, 34, 36–37, 137–38, 147, 166, 194, 200; 131–35, 141, 240 script 94 Agresti, Livio 18 Arabs 34, 55, 88, 154, 156, 238 Ahab 110, 171, 185 Arāis al-majālis fī qia al-anbiyā 62 Āīna-i aqq-numā (The Truth-revealing Mirror) 11, 12, 141 Aramaic language 142, 165, 186, 228 Aisha (wife of the Prophet) 139 Arms 214: daggers 88, 102, 118, 133 Akbar: interest in religion ix, 3, 5, 6, 8, 11, 19, 20, 22, 27, 37, 39, Arrivabene, Andrea 37 62, 66–67, 137; interest in prints/paintings 2, 4, 8, 12, 35, 39, Ashuri, Seyyid Lokman 66 Asiatic Society of Bengal 22, 41 49, 51–52, 56, 62, 67, 128, 144; relationship with the Jesuits Augustine, Saint 44, 231–32 1–3, 6, 7, 11–13, 16, 22, 37, 56, 128; correspondence with/ Augustus 32, 150–53, 161.
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Islam in Process—Historical and Civilizational Perspectives Yearbook of the Sociology of Islam Volume 7
Islam in Process—Historical and Civilizational Perspectives Yearbook of the Sociology of Islam Volume 7 2006-12-06 16-23-03 --- Projekt: T491.gli.arnason.yearbook7 / Dokument: FAX ID 00fb133402603594|(S. 1 ) T00_01 Schmutztitel.p 133402603618 Yearbook of the Sociology of Islam Edited by Georg Stauth and Armando Salvatore The Yearbook of the Sociology of Islam investigates the making of Islam into an important component of modern society and cultural globalization. Sociology is, by common consent, the most ambitious advocate of modern society. In other words, it undertakes to develop an understanding of modern existence in terms of breakthroughs from ancient cosmological cultures to ordered and plural civic life based on the gradual subsiding of communal life. Thus, within this undertaking, the sociological project of modernity figures as the cultural machine that dislodges the rationale of social being from local, communal, hierarchic contexts into the logic of individualism and social differentiation. The conventional wisdom of sociology has been challenged by post-modern debate, abolishing this dichotomous evolutionism while embracing a more heterogeneous view of coexistence and exchange between local cultures and modern institutions. Islam, however, is often described as a different cultural machine for the holistic reproduction of pre-modern religion, and Muslims are seen as community-bound social actors embodying a powerful potential for the rejec- tion of and opposition to Western modernity. Sociologists insist on looking for social differentiation and cultural differ- ences. However, their concepts remain evolutionist and inherently tied to the cultural machine of modernity. The Yearbook of the Sociology of Islam takes these antinomies and contradic- tions as a challenge.
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Non-Muslim Integration Into the Early Islamic Caliphate Through the Use of Surrender Agreements
University of Arkansas, Fayetteville ScholarWorks@UARK History Undergraduate Honors Theses History 5-2020 Non-Muslim Integration Into the Early Islamic Caliphate Through the Use of Surrender Agreements Rachel Hutchings Follow this and additional works at: https://scholarworks.uark.edu/histuht Part of the History of Religion Commons, Islamic World and Near East History Commons, and the Medieval History Commons Citation Hutchings, R. (2020). Non-Muslim Integration Into the Early Islamic Caliphate Through the Use of Surrender Agreements. History Undergraduate Honors Theses Retrieved from https://scholarworks.uark.edu/histuht/6 This Thesis is brought to you for free and open access by the History at ScholarWorks@UARK. It has been accepted for inclusion in History Undergraduate Honors Theses by an authorized administrator of ScholarWorks@UARK. For more information, please contact [email protected]. Non-Muslim Integration Into the Early Islamic Caliphate Through the Use of Surrender Agreements An Honors Thesis submitted in partial fulfillment of the requirements of Honors Studies in History By Rachel Hutchings Spring 2020 History J. William Fulbright College of Arts and Sciences The University of Arkansas 1 Acknowledgments: For my family and the University of Arkansas Honors College 2 Table of Content Introduction…………………………………….………………………………...3 Historiography……………………………………….…………………………...6 Surrender Agreements…………………………………….…………….………10 The Evolution of Surrender Agreements………………………………….…….29 Conclusion……………………………………………………….….….…...…..35 Bibliography…………………………………………………………...………..40 3 Introduction Beginning with Muhammad’s forceful consolidation of Arabia in 631 CE, the Rashidun and Umayyad Caliphates completed a series of conquests that would later become a hallmark of the early Islamic empire. Following the Prophet’s death, the Rashidun Caliphate (632-661) engulfed the Levant in the north, North Africa from Egypt to Tunisia in the west, and the Iranian plateau in the east.
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Hagiographic Elements in the Battle of Uhud: a Prolegomenon to the Early Sirah Traditions
Journal of Hadith Studies (December 2016) e-ISSN: 2550-1448 HAGIOGRAPHIC ELEMENTS IN THE BATTLE OF UHUD: A PROLEGOMENON TO THE EARLY SIRAH TRADITIONS Ummi Kamila Mior Ahmad Ramdzan1, Ahmad Sanusi Azmi2 1Master Candidate, Fakulti Pengajian Quran Sunnah, Universiti Sains Islam Malaysia, Bandar Baru Nilai, Negeri Sembilan. 2Fakulti Pengajian Quran Sunnah, Universiti Sains Islam Malaysia, Bandar Baru Nilai, Negeri Sembilan. Article Progress Abstract Recent studies on the Sirah are usually focusing on the reliability of its sources by Received: 21 September 2016 applying critical analysis of its material. There is obviously a lack of study on its Revised: 21 October 2016 Accepted: 31 December 2016 hagiographic elements and its patterns. This is precisely where the lacuna occurs in which the present study aims to fill by clarification and analysis. It has been *Ummi Kamila Mior Ahmad confirmed by the preliminary study of the present researcher that there is an obvious Ramdzan, MA Candidate, hagiographical element in the narrative of Battle of Uhud. Therefore, this study aims Fakulti Pengajian Quran dan Sunnah, Universiti Sains Islam (1) to explore the nature and element of hagiography by focusing on the hadith of Malaysia al-Maghazi in the Battle of Uhud, (2) and identify these elements based on the Email: narrative delivered in the early Sirah literature. The study is qualitative in nature in [email protected] which the researcher employed critical textual analysis as a main method of study. The study in its finding argues that there is some addition and deduction in the storyline conveyed by the early Sirah compilers. Secondly, there is difference facts among the biographer of Sirah about particular issue in the Battle of Uhud.
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Battle of Uhud Summary
battle of Uhud summary The students will be asked to write in their own words the summary of the lesson. Summary After the humiliating defeat at the battle of Badr, the Quraish wanted to take revenge from the Muslims. To fulfill their desire, they marched towards the holy city of Madina with the armed force of 3000 warriors. Abu Sufyan was the commander of that massive army. On hearing the news of Quraish approaching Madina, the Holy Prophet (S.A.W.W) took advice from the council of war. The older ones along with the Holy Prophet (S.A.W.W) were of the opinion to stay at Madina and let the enemy besiege the city. On the other hand, the younger elements wanted to have a fight at an open place outside Madina. Although the Holy Prophet (S.A.W.W) was reluctant to take up this decision, he agreed upon it. A total number of 1000 Muslims were assembled by the Holy Prophet (S.A.W.W) for the war but almost 300 hypocrites stepped back from taking part in the battle. The Holy Prophet (S.A.W.W) appointed a band of archers at the mound of Uhud to have an eagle’s eye view on the move of the enemy force. They were advised not to leave their post without getting approval from the Holy Prophet (S.A.W.W). With the force of 700 people, the Muslims fought bravely and forced the enemy to move back. After realizing their defeat, the Qureish fell back and the Muslims started collecting the booty.
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Journal of Religion & Society
Journal of Religion & Society Volume 9 (2007) The Kripke Center ISSN 1522-5658 Muhammad’s Jewish Wives Rayhana bint Zayd and Safiya bint Huyayy in the Classic Islamic Tradition Ronen Yitzhak, Western Galilee College, Israel Abstract During his life, the Prophet Muhammad (570-632) married 12 different wives among whom were two Jewish women: Rayhana bint Zayd and Safiya bint Huyayy. These two women were widows whose husbands had been killed in wars with Muslims in Arabia. While Rayhana refused to convert to Islam at first and did so only after massive pressure, Safiya converted to Islam immediately after being asked. Rayhana died a few years before Muhammad, but Safiya lived on after his death. Classic Islamic sources claim that the Muslims did not like Rayhana because of her beauty and so made an issue of her Jewish origin, with Muhammad being the only one to treat her well. After Muhammad’s death, Safiya lived among his other wives in Mecca, but did not take part in the political intrigues at the beginning of Islam, in contrast to the other wives, especially the most dominant and favorite wife, Aisha. Introduction [1] According to Islamic tradition, the Prophet Muhammad married 12 different wives and had even more concubines. The custom of taking concubines was widespread in ancient times and therefore also was practiced in Arabia. Concubines were often taken in the context of war booty, and it seems that this is the reason for including in the Qur’an: “(you are forbidden) the married women, but not the concubines you, own” (Q 4:24; al-Qurtubi: 5.106).
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The Rise of Islam As a Constitutive Revolution
Chapter 5 Revolution in Early Islam: The Rise of Islam as a Constitutive Revolution SAÏD AMIR ARJOMAND We conceive of revolution in terms of its great social and political consequences. In a forthcoming comparative and historical study of revolutions, I contrast to the state-centered revolutions of modern times with another ideal-type of revolution which I call the ‘integrative’ revolution (see the Appendix). This ideal type of revolution – which is an aspect of all revolutions – expresses two simple ideas: revolutions 1) bring to power a previously excluded revolutionary elite, and 2) enlarge the social basis of the political regime. This makes integrative revolu- tions not just political but also ‘social revolutions.’ Integrative revolution is in turn divided into three subtypes, the two sub-types I derive from Aristotle-Pareto and Ibn Khaldun are so labeled. The ‘constitutive’ type is my own invention, of- fering the sharpest contrast to the state-centered or ‘Tocquevillian’ type in that it is the typical pattern of radical change in the political order through the enlarge- ment of political community in ‘stateless societies,’ be they of 6th century BCE Greece or 7th century CE Arabia. In addition to this structural typology, we need to come to terms with the mo- tives and goals of the revolutionaries as historical actors, and here I do what may be politically incorrect from the viewpoint of the theory community by using the term teleology, not in the strict Aristotelian sense but rather as a term denoting the directionality of revolution. Through teleology, I seek to capture the distinc- tive direction of a revolution, its intended or intentionally prefigured conse- quences.
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Summary of Juz 4
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November 2017 Cheshvan/Kislev 5778
NOVEMBER 2017 CHESHVAN/KISLEV 5778 NOVEMBER WORSHIP SCHEDULE Nov. 3 6:00 pm Kabbalat Shabbat Wor ship Nov. 4 10:30 am Shabbat Morning Worship, Bar Mitzvah: Zachary Amerling Nov. 10 5:30 pm Tot Shabbat 2.0 7:30 pm Ruach Shabbat Nov. 11 10:30 am Shabbat Morning Worship, Bar Mitzvah: Kyle Leitner Nov. 17 7:30 pm Kabbalat Shabbat Worship Nov. 24 7:30 pm Kabbalat Shabbat Worship 46 Peaceable Street • Ridgefield, CT 06877 Phone: (203)438-6589 • Fax: (203)438-5488 Email: [email protected] Website: www.OurShirShalom.org Page 2 OUR SHIR SHALOM November 2017 Celebrating Sukkot and Simchat Torah! CONGREGATION SHIR SHALOM of Westchester and Fairfield Counties 46 Peaceable Street Ridgefield, CT 06877 Phone: (203)438-6589 Fax: (203)438-5488 Rabbi Cantor Rabbi Emeritus David L. Reiner MAHL Deborah Katchko-Gray Jon Haddon D.D. [email protected] [email protected] [email protected] Religious School DIrector Administrator Leslie Gottlieb Laura Morris [email protected] [email protected] Early Childhood Center Director Controller Jane Weil Emmer Lori Stalowicz [email protected] [email protected] Cheshvan/Kislev 5778 OUR SHIR SHALOM Page 3 THE PRESIDENTS’ MESSAGE BOARD OF TRUSTEES by Gale Berman and Hal Wolkin Gale Berman, Co-President ollowing the High Holy Days, Sukkot, and Hal Wolkin, Co-President FSimchat Torah, our congregation has been [email protected] bustling with new activities, recognition, and social action initiatives. We are delighted that Josh Blum, Vice President Lou Haber, Vice President congregants are becoming more engaged and Karen Taylor, Chief Financial Officer hope, if you have not yet done so, you will find Robyn Cohen, Treasurer an opportunity to do so in the near future.
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The Fate of Prisoners of War Between the Quran, Traditions of the Prophet Muhammad and Practice of the Islamic State in Iraq and Syria
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