A Simple Guide to ISLAM
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List of Entries A Ahmad Raza Khan Barelvi 9th Month of Lunar Calendar Aḥmadābād ‘Abd al-Qadir Bada’uni Ahmedabad ‘Abd’l-RaḥīmKhān-i-Khānān Aibak (Aybeg), Quṭb al-Dīn Abd al-Rahim Aibek Abdul Aleem Akbar Abdul Qadir Badauni Akbar I Abdur Rahim Akbar the Great Abdurrahim Al Hidaya Abū al-Faḍl ‘Alā’ al-Dīn Ḥusayn (Ghūrid) Abū al-Faḍl ‘Allāmī ʿAlāʾ al-Dīn Khaljī Abū al-Faḍl al-Bayhaqī ʿAlāʾ al-DīnMuḥammad Shāh Khaljī Abū al-Faḍl ibn Mubarak ‘Alā’ ud-Dīn Ḥusain Abu al-Fath Jalaluddin Muhammad Akbar ʿAlāʾ ud-Dīn Khiljī Abū al-KalāmAzād AlBeruni Abū al-Mughīth al-Ḥusayn ibn Manṣūr al-Ḥallāj Al-Beruni Abū Ḥafṣ ʿUmar al-Suhrawardī AlBiruni Abu’l Fazl Al-Biruni Abu’l Fazl ‘Allāmī Alfī Movements Abu’l Fazl ibn Mubarak al-Hojvīrī Abū’l Kalām Āzād Al-Huda International Abū’l-Fażl Bayhaqī Al-Huda International Institute of Islamic Educa- Abul Kalam tion for Women Abul Kalam Azad al-Hujwīrī Accusing Nafs (Nafs-e Lawwāma) ʿAlī Garshāsp Adaran Āl-i Sebüktegīn Afghan Claimants of Israelite Descent Āl-i Shansab Aga Khan Aliah Madrasah Aga Khan Development Network Aliah University Aga Khan Foundation Aligarh Muslim University Aga Khanis Aligarh Muslim University, AMU Agyaris Allama Ahl al-Malāmat Allama Inayatullah Khan Al-Mashriqi Aḥmad Khān Allama Mashraqi Ahmad Raza Khan Allama Mashraqui # Springer Science+Business Media B.V., part of Springer Nature 2018 827 Z. R. Kassam et al. (eds.), Islam, Judaism, and Zoroastrianism, Encyclopedia of Indian Religions, https://doi.org/10.1007/978-94-024-1267-3 828 List of Entries Allama Mashriqi Bangladesh Jamaati-e-Islam Allama Shibili Nu’mani Baranī, Żiyāʾ al-Dīn Allāmah Naqqan Barelvīs Allamah Sir Muhammad Iqbal Barelwīs Almaniyya BāyazīdAnṣārī (Pīr-i Rōshan) Almsgiving Bāyezīd al-Qannawjī,Muḥammad Ṣiddīq Ḥasan Bayhaqī,Abūl-Fażl Altaf Hussain Hali Bāzīd Al-Tawḥīd Bedil Amīr ‘Alī Bene Israel Amīr Khusrau Benei Manasseh Amir Khusraw Bengal (Islam and Muslims) Anglo-Mohammedan Law Bhutto, Benazir ʿAqīqa Bhutto, Zulfikar Ali Arezu Bīdel Arkān al-I¯mān Bidil Arzu Bilgrāmī, Āzād Ārzū, Sirāj al-Dīn ‘Alī Ḳhān (d. -
ALI 588: the World of Pre-Existence
ALI 588: The World of Pre-Existence Sh. Murtaza Bachoo Academy for Learning Islam Rajab 1442 | February 2021 ALI 588: The World of Pre-Existence_2 1 Outline • Review of Session One • The Second Interpretation and Critique • The 3rd and 4th Interpretation in Brief • Ayat. Jawadi’s Comment on ‘Allamah • A Glance at Narrations of ‘Alam al-Dharr • Treatment by Scholars Past and Recent • Conclusion ALI 588: The World of Pre-Existence_2 2 Review of Session One • The verse of ‘alast’ highlights three important points: • Direct witnessing of reality by every human being. • Awareness of that reality by every human being. • Responsibility towards that reality for every human being. • The first interpretation explains this verse in light of ‘alam of dharr. • This reality is explained in Shia and Sunni narrations of hadith. • Scholars have pointed out scriptural and theological concerns with this interpretation. ALI 588: The World of Pre-Existence_2 3 The Second Interpretation • The verse is employing symbolic language to describe Fitrah. Every human being is created in a manner that he witnesses his own servitude and the Creator’s Lordship. • Content and Style supported by Quran and hadith. and He said to it and to the earth, “Come! Willingly or unwillingly!” They said, “We come heartily.” (Q 41:11) By Your desire they follow Your command without Your word and by Your will they obey Your bans without Your prohibition. (al-Sahifah al-Sajjadiyyah, Dua No. 7) ALI 588: The World of Pre-Existence_2 4 Critique of the Second Interpretation • Necessitates symbolic interpretation of the verse. • Necessitates fictional descriptions in the Qur’an. -
Ruku” in the Verse of Wilayah from Sunni and Shi’Ite Perspective
Archive of SID Journal of Comparative Exegetic Researches و ش ی ر ی (Volume 4, No. 2, Fall & Winter 2018-2019, Issue 8 (pp. 213-238 سال چهارم، شمارۀ دوم، پاییز و زمستان ۱۳۹۷، شماره پیاپی ۸ (صفحات ۲۱۳ -٢٣٨) DOI: 10.22091/p.2018.3031.1332 A Review on the Meaning of “Ruku” in the Verse of Wilayah from Sunni and Shi’ite Perspective Seyed Mahmood Tayeb Hoseini Received: 5/3/2018 | Accepted: 11/17/2018 Abstract One of the important verses on the subject of Wilayah is Surah Al-Ma’idah: 55 known as the verse of Wilayah that has caused extensive exegetic arguments between Sunni and Shi’ite denominations. This noble verse is controversial due to different perspectives such as asbab al-Nuzul (occasions of revelation), the meaning of Wilayah, the interpretation of “Allazina Amanu”, the reason of plurality in “Allazina Amanu”, and so on. The interpretation of Ruku is one of the basic aspects of this verse which is influential on the comprehension of the other parts of the verse and about which there are serious controversies between Sunni and Shi’ite denominations. The present article critically and comparatively represents the viewpoints of Sunni and Shi’ite commentators on the meaning of ‘Ruku”. This comparative study explores critical views of the Sunnis and Shi’ites, thematic analysis of “Ruku” in the Qur’an in terms of historical review and sequence of Nuzul, as well as its revelatory interpretation -outward Ruku- and its inward interpretation that is humbleness. Keywords Ruku in the Qur’an, Verse of Wilayah, Comparative Exegesis, Sequence of Nuzul (Revelation) Associate Professor, Department of Qur’anic Research, Research Institute of Hawzah and University, | [email protected] www.SID.ir Archive of SID www.SID.ir Archive of SID Journal of Comparative Exegetic Researches و ش ی ر ی (Volume 4, No. -
Welcome to Ahmadiyyat, the True Islam− Ð Õ Êáîyj»A Æ Ê Ì Êåày Æ J»Aì Êé¼»A Ániê Æ Ê
Welcome to Ahmadiyyat, The True Islam− Ð Õ êÁÎYj»A æ ê ì êÅÀY æ j»Aì êɼ»A ÁnIê æ ê In the name of Allah,− the Gracious, the Merciful WELCOME TO AHMADIYYAT, THE TRUE ISLAM TABLE OF CONTENTS Foreword: Sahibzada± − ± − M. M. Ahmad,± Amir− Jama‘at,− USA 11 Introduction ............................................................................. 13 System of Transliteration ............................................................ 15 Publisher's Note ......................................................................... 17 1 The Purpose of Man's Life ..................................... 19 Means of Attaining Purpose of Life ........................... 24 Significance of Religion ............................................ 28 The Continuity of Religion ........................................ 29 The Apex of Religious Development ......................... 31 Unity of Religions ..................................................... 31 2 Islam− and a Muslim ................................................. 32 Unification of Humanity Through Islam− ................... 44 Ahmadi± − Muslims ....................................................... 50 1 Welcome to Ahmadiyyat, The True Islam− 3 The Islamic− Beliefs (The Articles of Faith) ......... 52 Unity of Allah− ............................................................ 54 The Islamic− Concept of God Almighty ...................... 55 God's Attributes (Divine Names) ........................ 61 Angels ........................................................................ 64 The Islamic− -
The Ahmadiyya Quest for Religious Progress
The Ahmadiyya Quest for Religious Progress <UN> Muslim Minorities Editorial Board Jørgen S. Nielsen (University of Copenhagen) Aminah McCloud (DePaul University, Chicago) Jörn Thielmann (Erlangen University) VOLUME 19 The titles published in this series are listed at brill.com/mumi <UN> The Ahmadiyya Quest for Religious Progress Missionizing Europe 1900–1965 By Gerdien Jonker LEIDEN | BOSTON <UN> Cover illustration: Islam lesson in the Berlin mission house in 1935. The text on the blackboard is a line from the Persian poet Nasir Din al-Shah: “A (good) friend will never complain about his friend.” Photograph taken from the Album “Mosque & Friends”, pa Oettinger, courtesy Suhail Ahmad. Library of Congress Cataloging-in-Publication Data Names: Jonker, Gerdien. Title: The Ahmadiyya quest for religious progress : missionizing Europe 1900-1965 / By Gerdien Jonker. Description: Leiden ; Boston : Brill, 2016. | Series: Muslim minorities ; v. 19 | Includes bibliographical references and index. Identifiers: LCCN 2015038970| ISBN 9789004305298 (hardback : alk. paper) | ISBN 9789004305380 (e-book) Subjects: LCSH: Ahmadiyya--Doctrines. | Ahmadiyya--Missions--Europe. | Islam--Missions--Europe. | Islamic renewal--Europe. | Religious awakening--Islam | Muslims--Europe. Classification: LCC BP195.A5 J66 2016 | DDC 297.8/6--dc23 LC record available at http://lccn.loc.gov/2015038970 This publication has been typeset in the multilingual “Brill” typeface. With over 5,100 characters covering Latin, ipa, Greek, and Cyrillic, this typeface is especially suitable for use in the humanities. For more information, please see www.brill.com/brill-typeface. issn 1570-7571 isbn 978-90-04-30529-8 (hardback) isbn 978-90-04-30538-0 (e-book) Copyright 2016 by Koninklijke Brill nv, Leiden, The Netherlands. -
Download Muqamaat-E-Ruh In
Muqamaat-E Ru’h ALLAH has created humans so that they can become ‘Insaan’. Insaan basically means ‘The one who forgets’. Ulama-e Zhaahir take this in the literal and worldly sense. Insaan forgets the vow taken in the World of the Souls and gets involved in all kind of evils in this 'Aalam-e Maadi. It is only ‘Tauba’ that can put him/her back on the right track. They quote a ‘Hadeeth: “If man did not commit sins, ALLAH would have destroyed the mankind and would have created another creation that would have sinned and asked for forgiveness so that HU could forgive”. Ulama-e Baatin believe in this but also talk about the ‘Insaan-e Haqeeqi’. This is explained by Sayyidina Makhdum Jahan Sharf-ul-Haq Wad Deen Ahmad Ya’hya Muniri (RA) of Silsila-E ‘Aaliya Suharwardiya in his Maktoobat under the Title ‘Tauheed’. He talks about the following four levels of Tauheed: 1. Tauheed-e Munafiqeen 2. Tauheed-e 'Aamiyana and Tauheed-e Mutakallamin 3. Tauheed-e 'Aarifana 4. Tauheed-e Mauhidana It is the 4th level we are discussing here. There are three sublevel in it. In this level, Tajalliaat-e Sifaat-e Ilaahi descend on the heart with such an intensity that the person forgets everything. In the second sublevel, the person is involved in such a depth that he/she forgets himself/herself. In the third sublevel, he/she forgets about the forgetting. This is also known as Fanaa 'Anil Fanaa. The person who achieves this level of Tauheed is known as 'Insaan', the one who forgets everything in the Divine Love, forgets himself/herself and then forgets about this forgetting. -
Chapter on Not Raising the Hands in Other Than the Opening & The
Chapter on Not Raising the Hands in other than the Opening & the Command to be Still in Salah ‘Allamah Zafar Ahmad al-‘Uthmani Translated by Zameelur Rahman 1. Narrated from Tamim ibn Tarafah from Jabir ibn Samurah (Allah be pleased with him): He said: Allah‟s Messenger (Allah bless him and grant him peace) came out to us and said: “Why do I see you raising your hands like they are the tails of wild horses? Be still in Salah!” Muslim narrated it (1:181). I say: The evidence adhered to in this hadith is his (Allah bless him and grant him peace) statement, “Be still in Salah,” as it proves the obligation of stillness and that raising the hands in Salah negates this [stillness]. If it is said that his (Allah bless him and grant him peace) statement, “Why do I see you raising your hands like they are the tails of wild horses?” was said specifically with respect to raising [the hands] upon salam as clarified in a second hadith, which is Muslim’s narration from ‘Ubayd Allah ibn al-Qibtiyyah from Jabir ibn Samurah, he said: “We would, when praying with Allah’s Messenger (Allah bless him and grant him), say ‘al-salamu ‘alaykum wa rahmat Allah, al-salamu ‘alaykum wa rahmat Allah,’” and he gestured with his hands to the side, “so Allah’s Messenger (Allah bless him and grant him peace) said: ‘Why do you gesture with your hands like they are the tails of wild horses?’” We say: Apparently the hadith of Tamim ibn Tarafah and the hadith of ‘Ubayd Allah ibn al- Qibtiyyah are two separate incidents because it is not said to the one raising the hand during salam, “Be still in (fi) Salah,” since by this act [i.e. -
Let's Learn About Wudu', Ghusl, and Salah
t n -------------------------------------------------------------------------------------------------------------------- o Let’s Learn About Wudu’, Ghusl, and Salah © Erkam Publications 2013 / 1434 H Erkam Publications İkitelli Organize Sanayi Bölgesi Mahallesi Atatürk Bulvarı Haseyad 1.Kısım No:60/3-C Başakşehir, Istanbul, Turkey Tel: (+90 212) 671 07 00 pbx Fax: (+90 212) 671 07 17 E-mail: [email protected] Web site: http://www.islamicpublishing.net All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any from or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permisson of the copyright owner. ISBN: 978-9944-83-493-3 A translation of "Abdest, Gusül ve Namaz Öğreniyorum" The author : Asim Uysal Translator : Joseph Shamis Copy Editor : Suleyman Derin Graphics : Rasim Şakiroğlu (Worldgraphics) Printed by : Erkam Printhouse Let’s Learn About Wudu’, Ghusl, and Salah By Asim Uysal ERKAM PUBLICATIONS n --------------------------------------------------------------------------------------------------------------------b o Let’s Learn About Wudu’, Ghusl, and Salah “Bismillahi r-Rahmani r-Rahim” “In the name of Allah, the Compassionate, the Merciful.” Basmalah Allah is our first word. Our essence is full of iman. When I wake every morning, I hurry to say bismillah. When I eat or drink something, Or open my book, I turn to my Lord, And strength comes to my heart, It never falls from my tongue, Allah holds my hand. 4 n Religious Knowledge Through Questions and Answers o ------------------------------------------------------------------------------------- Religious Knowledge Through Questions and Answers Who is your Lord? Allah. Who made you? Allah made me. Whose servant are you? Allah’ servant. Where did we come from and where are we going? We came from Allah and we’re returning to Allah. -
Abd Al-Karim Al-Jili
‛ABD AL-KAR ĪM AL-JĪLĪ: Taw ḥīd, Transcendence and Immanence by NICHOLAS LO POLITO A thesis submitted to the University of Birmingham for the degree of DOCTOR OF PHILOSOPHY Department of Theology and Religion School of Philosophy, Theology and Religion College of Arts and Law University of Birmingham September 2010 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. ABSTRACT The present thesis is an attempt to understand ‛Abd Al-Kar īm Al-Jīlī’s thought and to illustrate his original contribution to the development of medieval Islamic mysticism. In particular, it maintains that far from being an obscure disciple of Ibn ‛Arab ī, Al-Jīlī was able to overcome the apparent contradiction between the doctrinal assumption of a transcendent God and the perception of divine immanence intrinsic in God’s relational stance vis-à-vis the created world. To achieve this, this thesis places Al-Jīlī historically and culturally within the Sufi context of eighth-ninth/fourteenth-fifteenth centuries Persia, describing the world in which he lived and the influence of theological and philosophical traditions on his writings, both from within and without the Islamic world. -
Sufism: in the Spirit of Eastern Spiritual Traditions
92 Sufism: In the Spirit of Eastern Spiritual Traditions Irfan Engineer Volume 2 : Issue 1 & Volume Center for the Study of Society & Secularism, Mumbai [email protected] Sambhāṣaṇ 93 Introduction Sufi Islam is a mystical form of Islamic spirituality. The emphasis of Sufism is less on external rituals and more on the inward journey. The seeker searches within to make oneself Insaan-e-Kamil, or a perfect human being on God’s path. The origin of the word Sufism is in tasawwuf, the path followed by Sufis to reach God. Some believe it comes from the word suf (wool), referring to the coarse woollen fabric worn by early Sufis. Sufiya also means purified or chosen as a friend of God. Most Sufis favour the origin of the word from safa or purity; therefore, a Sufi is one who is purified from worldly defilements. The essence of Sufism, as of most religions, is to reach God, or truth or absolute reality. Characteristics of Sufism The path of Sufism is a path of self-annihilation in God, also called afanaa , which means to seek permanence in God. A Sufi strives to relinquish worldly and even other worldly aims. The objective of Sufism is to acquire knowledge of God and achieve wisdom. Sufis avail every act of God as an opportunity to “see” God. The Volume 2 : Issue 1 & Volume Sufi “lives his life as a continuous effort to view or “see” Him with a profound, spiritual “seeing” . and with a profound awareness of being continuously overseen by Him” (Gulen, 2006, p. xi-xii). -
Islamic Studies and Religious Education Bi-Annual Curriculum
Islamic Studies and Religious Education bi-annual Curriculum Subject Leader: Mr Abdullah AS Patel, Deputy Head Teacher Intent We are committed to providing a curriculum with breadth that allows all our pupils to be able to achieve the following: ● Build Islamic character, through the termly topics, and a special focus on character building in the final term. ● To learn relevant knowledge to their religious preferences and the values they come with from home. ● To challenges, motivate, inspire and lead them to a lifelong interest in learning, using their Islamic values as a base for further religious exploration, in further education. ● To facilitate pupils to achieve their personal best and grow up to be Muslims with a strong sense of identity. ● To create a link between different subjects to give the pupils and appreciation of the breadth and connected nature of learning. ● To promote active community involvement, we will ensure pupils are prepared for life in modern Britain, by teaching universal human values, and dedicating time in the year to learning specifically about British Values. Implementation To help us achieve our Islamic Studies curriculum intent, we will: ● Offer a quality-assured curriculum using multiple syllabi, and ensuring all lessons are well-planned and effectively delivered. ● Provide pupils and parents with ‘Tarbiyah’ checklists to monitor their character-building progress. ● Where appropriate, we will provide pupils with the tools to learn more effectively by means of practical demonstrations. ● To build a sense of tolerance and respect, we will arrange trips to visit different places of worship to learn about others and appreciate their teachings. -
An Analytical Study of Women-Related Verses of S¯Ura An-Nisa
Gunawan Adnan Women and The Glorious QurÞÁn: An Analytical Study of Women-RelatedVerses of SÙra An-NisaÞ erschienen in der Reihe der Universitätsdrucke des Universitätsverlages Göttingen 2004 Gunawan Adnan Women and The Glorious QurÞÁn: An Analytical Study of Women- RelatedVerses of SÙra An-NisaÞ Universitätsdrucke Göttingen 2004 Die Deutsche Bibliothek – CIP-Einheitsaufnahme Ein Titelsatz für diese Publikation ist bei der Deutschen Bibliothek erhältlich. © Alle Rechte vorbehalten, Universitätsverlag Göttingen 2004 ISBN 3-930457-50-4 Respectfully dedicated to My honorable parents ...who gave me a wonderful world. To my beloved wife, son and daughter ...who make my world beautiful and meaningful as well. i Acknowledgements All praises be to AllÁh for His blessing and granting me the health, strength, ability and time to finish the Doctoral Program leading to this book on the right time. I am indebted to several persons and institutions that made it possible for this study to be undertaken. My greatest intellectual debt goes to my academic supervisor, Doktorvater, Prof. Tilman Nagel for his invaluable advice, guidance, patience and constructive criticism throughout the various stages in the preparation of this dissertation. My special thanks go to Prof. Brigitta Benzing and Prof. Heide Inhetveen whose interests, comments and guidance were of invaluable assistance. The Seminar for Arabic of Georg-August University of Göttingen with its international reputation has enabled me to enjoy a very favorable environment to expand my insights and experiences especially in the themes of Islamic studies, literature, phylosophy, philology and other oriental studies. My thanks are due to Dr. Abdul RazzÁq Weiss who provided substantial advice and constructive criticism for the perfection of this dissertation.