DOCSLIB.ORG

Islamic Theology Schools & Their Discussions

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Islamic Theology Schools & Their Discussions UNIVERSITI TUN HUSSEIN ONN MALAYSIA Khalid Bin Waleed Group Islamic Theology Schools & their discussions SEMESTER 1/ SESSION 2010-2011 Islamic Studies (UWA10102) Lecturer: Prof. Dr. Wan Salim 1 TABLE OF CONTENTS Page 1) Acknowledgement 3 2) Introduction 4 3) Defination 4 4) Types Of Theology 4-5 5) Chart of various Islamic Theology Schools 6 6) Sunniǯs view of Islam 7-8 a) School of Law 8 b) School of Belief 9-10 c) Movements 10-11 7) Shiaǯs view of Islam 11-15 8) Sunni vs. Shiites 15-22 9) Kharijate Islam 23 10) Sufieǯs view of Islam 23-25 11) Sunni VS. Sufi 25-26 12) Other theology groups 26-31 13) Conclusion 31 14) References 32 2 Acknowledgement In the name of Allah, the Almighty who gives us the enlightenment, the truth, the knowledge for guiding us to the straight path. We thank to Allah for giving us strength and success to complete this project. First of all, I would like to express my sincere and in-depth gratitude to Prof. Dr. Wan Salim for giving us opportunity to work on such a nice and important topic and for his essential guideline. I am also deeply gratified by my group members cooperation , their encouragement and their great support throughout the whole work. We hope that this report will help our great Muslim Nation to understand the importance of unity, working together and respect each other regardless of culture, country and belief InsyaAllah. Mohammad AmimulIhsanAquil (AD100003) The Captain Khalid Bin Walid Group 3 Introduction Over the period of time after the death of the prophet of Islam, Muhammad, there have arisen distinctions by means of schools of thought, traditions, and related faiths. However, the central text of Islam, the Qur'an ordains that Muslims are not to be divided into divisions or sections and rather be united under a common goal of faith in one Godalone - Allah[Qur'an 3:103] Muslims enumerate their creed to include the Six articles of belief. There is a consensus on the elements of this creed across all spectrums as they are clearly articulated in the qur+ān. Sectarian differences between Shias and Sunnis are often expressed in differences in branches or elaboration of creedal beliefs as opposed to the core creed (aqidah). For example, Muslims may have different ideas regarding the attributes of God or about the purpose of angels. However there is no dispute on the existence of God, that he has sent his revelation via messengers nor that man will be held to account and rewarded or punished with heaven or hell. Defination: Islamic theology (Arabic: Γ Ω ϕωAqīdah, plural Ω Ή΍ϕωlaqā'id ) is a branch of Islamic studies regarding the beliefs associated with the Islamic faith. Any religious belief system, or creed, can be considered an example of aqidah. However, this term has taken a significant technical usage in Muslim history and theology, denoting those matters over which Muslims hold conviction. Types of theology Muslim theology is the theology that derived from the Qur'an and Hadith. The contents of Muslim theology can be divided into theology proper such as theodicy, eschatology and comparative religion. Kalam 'Ilm al-kalam (literally 'the science of debate') denotes a discipline of Islamic thought generally referred to as 'theology' or (even less accurately) as 'scholastic theology'. The discipline, which evolved from the political and religious controversies that engulfed the Muslim community in its formative years, deals with interpretations of religious doctrine and the defence of these interpretations by means of discursive arguments. 4 The rise of kalam came to be closely associated with the Mu'tazila, a rationalist school that emerged at the beginning of the second century ah (seventh century ad) and rose to prominence in the following century. The failure of the Mu'tazila to follow up their initial intellectual and political ascendancy by imposing their views as official state doctrine seriously discredited rationalism, leading to a resurgence of traditionalism and later to the emergence of the Ash'ariyya school, which attempted to present itself as a compromise between the two opposing extremes. The Ash'arite school gained acceptability within mainstream (Sunni) Islam. However, kalam continued to be condemned, even in this 'orthodox' garb, by the dominant traditionally-inclined schools. In its later stages, kalam attempted to assimilate philosophical themes and questions, but the subtle shift in this direction was not completely successful. The decline of kalam appeared to be irreversible, shunned as it was by traditionalists and rationalists alike. Although kalam texts continued to be discussed and even taught in some form, kalam ceased to be a living science as early as the ninth century ah (fifteenth century ad). Attempts by reformers to revive it, beginning in the nineteenth century, have yet to bear fruit. Eschatology Eschatology is literally understood as the last things or ultimate things and in Muslim theology, eschatology refers to the end of this world and what will happen in the next world or hereafter. Eschatology covers the death of human beings, their souls after their bodily death, the total destruction of this world, the resurrection of human souls, the final judgments of human deeds by Allah after the resurrection, and the rewards and punishments for the believers and non-believers respectively. The places for the believers in the hereafter are known as Paradise and for the non-believers as Hell. Comparative religion Comparative religion in Muslim theology is about the differences and similarities between Muslim theology and other theologies such as Christian, Jewish theologies as explained in the Qur'an and the Prophetic traditions. 5 Chart of various Muslim Theological Schools In the history of Muslim theology, there have been theological schools among Muslims displaying both similarities and differences with each other in regard to beliefs. Figure: Chart of different denominations within Islam 6 Sunni¶s view of Islam Sunni Muslims, often referred to as Ahl as-Sunnahwa¶l-Jamāµh or Ahl as-Sunnah, are the largest denomination of Islam. The word Sunni comes from the word sunnah, which means the teachings and actions or examples of the Islamic prophet, Muhammad. Therefore, the term "Sunni" refers to those who follow or maintain the sunnah of the prophet Muhammad. Another etymology proposed by someis that the word "sunni" comes from a movement "Am-ul-sunnah" started by Mu'awiya. The Sunni believe that Muhammad did not specifically appoint a successor to lead the Muslim ummah (community) before his death, and after an initial period of confusion, a group of his most prominent companions gathered and elected Abu BakrSiddique²Muhammad's close friend and a father-in-law²as the first caliph of Islam. Sunni Muslims regard the first four caliphs²Abu Bakr, `Umar ibn al-Khattāb, UthmanIbnAffan and Ali ibn Abu Talib²as "al-Khulafā¶ur-Rāshidūn" or "The Rightly Guided Caliphs." Sunnis also believe that the position of caliph may be democratically chosen, but after the Rashidun, the position turned into a hereditary dynastic rule. After the fall of the Ottoman Empire in 1923, there has never been another caliph as widely recognized in the Muslim world. Six articles of belief In a hadith collected in Sahih al-Bukhari and Sahih Muslim, the Islamic prophetMu+ammad explains, "Faith is to affirm your faith in Allah, His angels, His Books, His Messengers and the Last Day, and to believe in the Divine Destiny whether it be good or bad." The six Sunni articles of belief are: 1. Belief in God (Allah), the one and only one worthy of all worship (tawhid). 2. Belief in all the Prophets (nabi) and Messengers (rusul) sent by God 3. Belief in the Angels (mala'ika). 4. Belief in the Books (kutub) sent by God[1] (including the Qur+ān). 5. Belief in the Day of Judgment (qiyama) and in the Resurrection (life after death). 6. Belief in Destiny (Fate) (qadar). The first five are based on several Qur+ānic creeds: Whoever disbelieveth in God and His angels and His scriptures and His messengers and the Last Day, he verily wandered far stray (4:136) Who is an enemy of God, His Angels, His Messengers, Gabriel and Michael! Then, lo! God is an enemy to the disbelievers (2:98) «righteous is he who believeth in God and the Last Day and the angels and the scripture and the prophets (2:177) «believer believe in God and His angels and His scriptures and His messengers (2:285) 7 The sixth point made it into the creed because of the first theological controversy in Islām. Although not connected with the sunni-shi+i controversy about the succession, the majority of Twelfer Shi+ites do not stress God's limitless power (qadar), but rather is boundless justice +adl as the sixth point of believe ± this does not mean that Sunnis deny his justice, or Shi+ites negate his power, just the emphasis is different. In Sunni and Shia view, having Iman literally means to have belief in Six articles. However the importance of Iman relies heavily upon reasons. Islam explicitly asserts that belief should be maintained in that which can be proven using faculties of perception and conception. Schools of Law Madhhab is an Islamic term that refers to a school of thought or religious jurisprudence, or fiqh, within Sunni Islam. Each of the Sahaba had a unique school of jurisprudence, but these schools were gradually consolidated or discarded so that there are currently four recognized schools. The differences between these schools of thought manifest in minor practical differences, as most Sunni Muslims consider them all fundamentally the same. Sunnis generally do not identify themselves with a particular of the following schools of thought ² simply calling themselves "Sunnis".
Load more

Recommended publications
  • Bibliography
    Bibliography Archival Sources Ars¸ivi, Bas¸bakanlık Osmanlı (BOA) FO 195/237; 1841 FO 248/114 India Offi ce G/29/27. In Arabic Afghani, Ahmad al-. Sarab fi Iran: Kalima Sari‘a hawla al-Khumayni wa-Din al-Shi‘a, n.p., 1982. ‘Alawi, Hasan al-. Al-Shi‘a wal-Dawla al-Qawmiyya fi al-‘Iraq 1914–1990, n.p., 1990. Alusi, Shukri al-. al-Misk al-Adhfar, Baghdad: al-Maktaba al-‘Arabiyya, 1930. Alusi, Shihab al-Din Mahmud al-. Al-Tibyan fi Sharh al-Burhan, 1249/1833. Amin, Muhsin al-. A‘yan al-Shi‘a, Sidon, vol. 40, 1957. Bahr al-‘Ulum, Muhammad Sadiq. “Muqaddima,” in Muhammad Mahdi b. Murtada Tabataba’i, Rijal al-Sayyid Bahr al-‘Ulum al-Ma‘ruf bil-Fawa’id al-Rijaliyya, Najaf: n.p, 1967. Din, Muhammad Hirz al-. Ma ‘arif al-Rijal fi Tarajim al-‘Ulama’ wal-Udaba’, Najaf, vol. 1, 1964–1965. Dujayli, Ja‘far (ed.). Mawsu‘at al-Najaf al-Ashraf, Beirut: Dar al-Adwa’, 1993. Fahs, Hani. Al-Shi‘a wal-Dawla fi Lubnan: Malamih fi al-Ru’ya wal-Dhakira, Beirut: Dar al-Andalus, 1996. Hamdani al-. Takmilat Ta’rikh al-Tabari, Beirut: al-Matba‘at al-Kathulikiyya, 1961. Hawwa, Sa‘id. Al-Islam, Beirut: Dar al-Kutub, 1969. ———. Al-Khumayniyya: Shudhudh fi al-‘Aqa’id Shudhudh fi al-Mawaqif, Beirut: Dar ‘Umar, 1987. ———. Hadhihi Tajribati wa-Hadhihi Shahadati, Beirut: Dar ‘Umar, 1988. Husri, Sati‘ al-. Mudhakkirati fi al-‘Iraq, 1921–1941, Beirut: Manshurat dar al- Tali‘a, 1967. Ibn Abi Ya‘la. Tabaqat al-Hanabila, Cairo: Matba‘at al-Sunna al-Muhammadiyya, 1952.
    [Show full text]
  • The Qur' An's Numerical Miracle
    HOAH and HEAESY BY ABU AMEENAH BILAL PHILIPS AL FURQAN PUBLICATIONS \.' THE QUR' AN'S •iA.ff J • & NUMERICAL .;,-r;wr MIRACLE: .:~.. .a.Milf HOAX.. - AND.. HERESY. ·~J j ...JII ~ by ABU AMEENAH BILAL PHILIPS R.B.# 585 AL-FURQAN PUPLICATIONS RIYADH· SAUDI ARABIA © Abu Ameenah Bilal Philips, 1987/1407 AH All rights reserved. No part of this book may be used for publication without the written permission of the copyright holder, application for which should be addres­ sed to the publisher. Typeset and Publishea oy: AL-FURQAN ADVERTISING AGENCY, P. 0. Box 21441, Riyadh 11475, Saudi Arabia. Tel.: 401 4671 - 402 5964 CONTENTS Foreword ................................................................. ii Introduction ........................................................... 1 1. Interpretation out of Context ............................... 6 2. Letter Count: Totals ........................................... 10 3. Letter Count: Inconsistency ................................ .. 12 4. Letter Count: Manipulation 17 5. Letter Count: Data Falsification ............................ 20 I. Additions to the Qur'an's Text 21 II. Deletions From The Qur'an's Text ............ 23 6. Word Count: Grammatical Inconsistencies .............. 25 7. Word Count: Data Falsification ............................ 29 I. Ism ...................................................... 31 II. Allah ................................................. .. 32 Rejection of a Part of the Qur'an .............. 32 Doctored Data ..................................... 39 III. Ar-Rahman
    [Show full text]
  • Statement on Ashara
    August 17 2020 DAWOODI BOHRAS TO OBSERVE ASHARA MUBARAKA AT HOME IN 2020 About Ashara Mubaraka ● At the beginning of the Islamic year during the month of Muharram, the Dawoodi Bohra community - like millions of Muslims around the world - commemorates the martyrdom of SAW ​ Imam Husain ibn Ali, the grandson of Prophet Mohammed .​ ​ ​ ● For the Dawoodi Bohra community, this ten-day period, known as Ashara Mubaraka, is a ​ time of spiritual reflection and educational growth. Thousands of Dawoodi Bohras across the world travel to the city chosen for the central gathering by their leader, His Holiness Dr. Syedna Mufaddal Saifuddin to listen to his sermons. Those that do not ​ ​ ​ attend in person join their local congregations in which sermons are delivered by persons appointed by His Holiness. ● Starting on the 2nd day of the month of Muharram and delivered over nine days, the sermons explore themes of justice, sacrifice, brotherhood, forgiveness, kindness and piety - all qualities that manifest themselves in the tragedy that befell Imam Husain and his companions in Karbala, Iraq, which ultimately led to his martyrdom. ● This year, the Ashara Mubaraka sermons will take place between 19 and 28 August. ● Members close shops and businesses while professionals and students take leave during this nine-day period in order to participate fully and observe the sanctity of the occasion. Online Sermons due to COVID-19 ● In keeping with the government guidelines and instructions on social distancing due to the COVID-19 pandemic, this year, Dawoodi Bohra communities all over the world will instead observe Ashara Mubaraka at home with their families by following prayers and sermons online, just as they have done during Ramadan and other recent religious occasions.
    [Show full text]
  • Journal of American Science, 2011;7(5)
    Journal of American Science, 2011;7(5) http://www.americanscience.org Critical Viewpoint toward Shaykhiyya Concerning the Coincidence of Hurqalya and the Imaginal World Yaser Salari1 1 PhD student, Department of Islamic Philosophy and Theology, Science and Research branch, Islamic Azad University, Tehran, Iran [email protected] Abstract: The Shaykhis believed, that between the physical world and the spiritual world, there exists an intermediary world called Hurqalya (from the Greek word Huvarkalya) or the world of archetypal images (Alame' Mithal). From the Shaikhi's point of view, the first corporal form will annihilate completely after death and there will have no there return in the Intermediately World and the Resurrection Day, while the corps astral body will remain rotundas, away from any annihilation and destruction. The first body of man will accompany the soul only to the end of the Intermediately World, and while the first Israfil's Blowing of trumpet is heard it will be annihilated too. But the second body as the soul carrier will always accompany the soul and it will never be separated from it, except the time of the Blowing after the second Blowing of the Trumpet in the Resurrection Day, the soul will join the second corps along with the second body, and therefore the spiritual and the corporal resurrection of Sheikhiet will occur. In this paper, the critical viewpoint toward Shaykhiyya is discussed concerning the coincidence of Hurqalya and the Imaginal World. The imaginal world in the spiritual topography of a domain that can only be seen by those who have turned away from the sensus communis and rely on spiritual hermeneutics (ta’wil), a profound issue which he discusses both in the al - Talwihat and Alwah- i imadi.
    [Show full text]
  • Islam in Kenya: the Khoja Ismilis
    INSTITUTE OF CURRENT VJORLD AFFAIRS DER- 31 & 32 November 26, 1954 Islam in Kenya c/o Barclays Bank Introduction Queeusway Nairobi, Kenya Mr. Walter S. Rogers (Delayed fr revl sl Institute of Current World Affairs 522 Fifth Avenue New York 36, New York Dear Mr. Roers: All over the continent of Africa, from Morocco and Egypt to Zanzibar, Cape Town and Nigeria, millions of eople respond each day to a ringing cry heard across half the world for 1300 years. La i.l.aha illa-'llah: Muhmmadun rasulm,'llh, There is no God but Allah and Muhammad is his Prophet By these words, Muslims declare their faith in the teachings of the Arabian Prophet. The religion was born in Arabia and the words of its declaration of faith are in Arabic, but Islam has been accepted by many peoples of various races, natioual- i tie s and religious back- grounds, includiu a diverse number iu Kenya. Iu this colony there are African, Indian, Arab, Somali, Comoriau and other Muslims---even a few Euglishmeu---aud they meet each Frlday for formal worship in mosques iu Nairobi, Mombasa, Lamu and Kisumu, in the African Resewves and across the arid wastes of the northern frontier desert. Considerable attention has been given to the role of Christianity in Kenya and elsewhere iu East Africa, Jamia (Sunni) Mosque, and rightly so. But it Nairobl is sometimes overlooked that another great mouo- theistic religiou is at work as well. Islam arose later iu history than Christianity, but it was firmly planted lu Kenya centuries before the first Christian missionaries stepped ashore at Mombasa.
    [Show full text]
  • Marshall Communicatingthewo
    COMMUNICATING THE WORD Previously Published Records of Building Bridges Seminars The Road Ahead: A Christian-Muslim Dialogue, Michael Ipgrave, Editor (Church House Publishing) Scriptures in Dialogue: Christians and Muslims Studying the Bible and the Qur’a¯n Together, Michael Ipgrave, Editor (Church House Publishing) Bearing the Word: Prophecy in Biblical and Qur’a¯nic Perspective, Michael Ipgrave, Editor (Church House Publishing) Building a Better Bridge: Muslims, Christians, and the Common Good, Michael Ipgrave, Editor (Georgetown University Press) Justice and Rights: Christian and Muslim Perspectives, Michael Ipgrave, Editor (Georgetown University Press) Humanity: Texts and Contexts: Christian and Muslim Perspectives, Michael Ipgrave and David Marshall, Editors (Georgetown University Press) For more information about the Building Bridges seminars, please visit http://berkleycenter.georgetown.edu/networks/building_bridges Communicating the Word Revelation, Translation, and Interpretation in Christianity and Islam A record of the seventh Building Bridges seminar Convened by the Archbishop of Canterbury Rome, May 2008 DAVID MARSHALL, EDITOR georgetown university press Washington, DC ᭧ 2011 Georgetown University Press. All rights reserved. No part of this book may be reproduced or utilized in any form or by any means, electronic or mechanical, including photocopying and recording, or by any information storage and retrieval system, without permission in writing from the publisher. Library of Congress Cataloging-in-Publication Data Communicating the word : revelation, translation, and interpretation in Christianity and Islam : a record of the seventh Building Bridges seminar convened by the Archbishop of Canterbury, Rome, May 2008 / David Marshall, editor. p. cm. Includes bibliographical references and index. ISBN 978-1-58901-784-9 (pbk. : alk. paper) 1.
    [Show full text]
  • The Migration of Indians to Eastern Africa: a Case Study of the Ismaili Community, 1866-1966
    University of Central Florida STARS Electronic Theses and Dissertations, 2004-2019 2019 The Migration of Indians to Eastern Africa: A Case Study of the Ismaili Community, 1866-1966 Azizeddin Tejpar University of Central Florida Part of the African History Commons Find similar works at: https://stars.library.ucf.edu/etd University of Central Florida Libraries http://library.ucf.edu This Masters Thesis (Open Access) is brought to you for free and open access by STARS. It has been accepted for inclusion in Electronic Theses and Dissertations, 2004-2019 by an authorized administrator of STARS. For more information, please contact [email protected]. STARS Citation Tejpar, Azizeddin, "The Migration of Indians to Eastern Africa: A Case Study of the Ismaili Community, 1866-1966" (2019). Electronic Theses and Dissertations, 2004-2019. 6324. https://stars.library.ucf.edu/etd/6324 THE MIGRATION OF INDIANS TO EASTERN AFRICA: A CASE STUDY OF THE ISMAILI COMMUNITY, 1866-1966 by AZIZEDDIN TEJPAR B.A. Binghamton University 1971 A thesis submitted in partial fulfillment of the requirements for the degree of Master of Arts in the Department of History in the College of Arts and Humanities at the University of Central Florida Orlando, Florida Spring Term 2019 Major Professor: Yovanna Pineda © 2019 Azizeddin Tejpar ii ABSTRACT Much of the Ismaili settlement in Eastern Africa, together with several other immigrant communities of Indian origin, took place in the late nineteenth century and early twentieth centuries. This thesis argues that the primary mover of the migration were the edicts, or Farmans, of the Ismaili spiritual leader. They were instrumental in motivating Ismailis to go to East Africa.
    [Show full text]
  • The Role of Faith in the Charity and Development Sector in Karachi and Sindh, Pakistan
    Religions and Development Research Programme The Role of Faith in the Charity and Development Sector in Karachi and Sindh, Pakistan Nida Kirmani Research Fellow, Religions and Development Research Programme, International Development Department, University of Birmingham Sarah Zaidi Independent researcher Working Paper 50- 2010 Religions and Development Research Programme The Religions and Development Research Programme Consortium is an international research partnership that is exploring the relationships between several major world religions, development in low-income countries and poverty reduction. The programme is comprised of a series of comparative research projects that are addressing the following questions: z How do religious values and beliefs drive the actions and interactions of individuals and faith-based organisations? z How do religious values and beliefs and religious organisations influence the relationships between states and societies? z In what ways do faith communities interact with development actors and what are the outcomes with respect to the achievement of development goals? The research aims to provide knowledge and tools to enable dialogue between development partners and contribute to the achievement of development goals. We believe that our role as researchers is not to make judgements about the truth or desirability of particular values or beliefs, nor is it to urge a greater or lesser role for religion in achieving development objectives. Instead, our aim is to produce systematic and reliable knowledge and better understanding of the social world. The research focuses on four countries (India, Pakistan, Nigeria and Tanzania), enabling the research team to study most of the major world religions: Christianity, Islam, Hinduism, Sikhism, Buddhism and African traditional belief systems.
    [Show full text]
  • Origin and Development of Urdu Language in the Sub- Continent: Contribution of Early Sufia and Mushaikh
    South Asian Studies A Research Journal of South Asian Studies Vol. 27, No. 1, January-June 2012, pp.141-169 Origin and Development of Urdu Language in the Sub- Continent: Contribution of Early Sufia and Mushaikh Muhammad Sohail University of the Punjab, Lahore ABSTRACT The arrival of the Muslims in the sub-continent of Indo-Pakistan was a remarkable incident of the History of sub-continent. It influenced almost all departments of the social life of the people. The Muslims had a marvelous contribution in their culture and civilization including architecture, painting and calligraphy, book-illustration, music and even dancing. The Hindus had no interest in history and biography and Muslims had always taken interest in life-history, biographical literature and political-history. Therefore they had an excellent contribution in this field also. However their most significant contribution is the bestowal of Urdu language. Although the Muslims came to the sub-continent in three capacities, as traders or business men, as commanders and soldiers or conquerors and as Sufis and masha’ikhs who performed the responsibilities of preaching, but the role of the Sufis and mash‘iskhs in the evolving and development of Urdu is the most significant. The objective of this paper is to briefly review their role in this connection. KEY WORDS: Urdu language, Sufia and Mashaikh, India, Culture and civilization, genres of literature Introduction The Muslim entered in India as conquerors with the conquests of Muhammad Bin Qasim in 94 AH / 712 AD. Their arrival caused revolutionary changes in culture, civilization and mode of life of India.
    [Show full text]
  • Consolidated List of Hgos (Hajj-2017, 1438
    Consolidated List of HGOs (Hajj-2017, 1438 A.H.) as on 21-Jul-2017 SR # ENR # MNZ # HAJJ LICENSE NAME OF COMPANY NAME OFFICE # CELL # IN PAK CELL # IN KSA ADDRESS QUOTA OFFICE NO 5-A,FIRST FLOOR MAKKAH TRADE CENTRE 1 1101/P 3572 1101-3572/P KARWAN AL AHMAD HAJJ SERVICES PVT LTD HAZRAT HUSSAIN 0915-837512 0316-5252528 00966-582299869 95 KARKHANO MARKET PESHAWAR. 2-A FIRST FLOOR MAKKAH TRADE CENTRE,KARKHANO 2 1102/P 3635 1102-3635/P MINHAJ TOURS PVT LTD SPIN GULAB 0915-837508 0346-4646670 00966-555071685 95 MARKET,PESHWAR. UG 93-95 DEANS TRADE CENTER OPP,STATE BANK 3 1103/P 3638 1103-3638/P PIR INTERNATIONAL PVT LTD NAZIA PARVEEN 0915-253025 0333-9040801 00966-559028582 95 PESHAWAR CANTT 4 1104/P 3835 1104-3835/P AL NISMA HAJJ & UMRAH PVT LTD AWAL MIR 0969-512234 0333-9988623 00966-537307571 SANAM GUL MARKEET MAIN LARI ADDA LAKKI MARWAT 80 5 1105/P 3837 1105-3837/P SHOAIB HAJJ AND UMRAH PVT LTD MUHAMMAD SOHAIL 0915-250294 0336-9397290 00966-598835209 UG-151 DEANS TRADE CENTER PESHAWAR CANTT. 95 QURESHI ENTERPRISES MEDICINE PLAZA KATCHERY ROAD 6 1106/P 3842 1106-3842/P JABAL E NOOR TRAVEL & TOURS PVT LTD KHAN AYAZ KHAN 0928-622865 0333-9749394 00966-535808035 95 BANNU 1 JUMA KHAN PLAZA FAKHR-E-ALAM ROAD PESHAWAR 7 1107/P 2615 1107-2615/P AMAN ULLAH HAJJ TRAVEL & TOURS PVT LTD AMAN ULLAH 0915-284096 0300-5900786 00966-543723174 102 CANTT. UG3, PAK BUSINESS CENTER, NEAR AMIN HOTEL, GT ROAD 8 1108/P 2598 1108-2598/P KARWAN E HAMZA PVT LTD MUHAMMAD KAMRAN ZEB 0912-565524 0336-5866085 00966-554299061 186 HASHTNAGRI, PESHAWAR FLAT NO 6B, FAISAL
    [Show full text]
  • Iran and Yemen; Study the Reflection of the Islamic Revolution of Iran on Yemen and Its Results
    Iran and Yemen; Study the Reflection of the Islamic Revolution of Iran on Yemen and Its Results Amir Reza Emami¹, Fatemeh Zare² ¹,2 Graduate of Political Science (International Relations), Department of Law and Political Science, Faculty of Social Sciences and Humanities, Yazd, Yazd University, Iran. Abstract The Islamic Revolution of Iran took place in 1789 and was the first successful revolution inspired by Islam. Undoubtedly, this revolution had repercussions on the peripheral and semi-peripheral countries of Iran, and among the semi-peripheral countries of Iran, which was affected by the Iranian revolution, was Yemen. In the following years, with the beginning of the Arab Spring (Islamic Awakening), this country underwent changes and protest movements were formed in it, the content of which was very close to the foundations of the Islamic Revolution of Iran in 1789. These protests and anti-government movements in Yemen at the time led to the revolution and ultimately to the victory of the Yemeni Houthis and the Ansarullah movement. But what could be the consequences of this event in Yemen? Do these results include the system of the Islamic Republic of Iran? In fact, the main question of this research is what are the results of the reflection of the Islamic Revolution of Iran on Yemen. Therefore, this study seeks to first examine the reflection of the Islamic Revolution in Yemen and then explain its results. The method of the present research is qualitative and based on descriptive-analytical and the method of collecting data and information is based on documentary studies, libraries and reputable research and extension science journals and various statistics.
    [Show full text]
  • One Odd Day PDF Book
    ONE ODD DAY PDF, EPUB, EBOOK Doris Fisher,Dani Sneed,Karen Lee | 32 pages | 10 Sep 2007 | Arbordale Publishing | 9781934359334 | English | United States One Odd Day PDF Book Extinction Extinction event Holocene extinction Human extinction List of extinction events Genetic erosion Genetic pollution. At the death of 20th Imam Amir, one branch of the Mustaali faith claimed that he had transferred the Imamate to his son At-Tayyib Abu'l-Qasim, who was then two years old. One need not wait for any other Mahdi now. Li Hong. End times Apocalypticism. A hadith from [Ali] adds in this regard, "Mahdi will not appear unless one-third of the people are killed; another one-third die, and the remaining one-third survive. Guess which number of the following sequence is the odd one out. His name will be my name, and his father's name my father's name [9]. Get our free widgets. Since Sunnism has no established doctrine of Mahdi, compositions of Mahdi varies among Sunni scholars. November Learn how and when to remove this template message. But if you see something that doesn't look right, click here to contact us! Word of the Day vindicate. Home Maintenance. The term Mahdi does not occur in the Quran. Within a few years, the collection—including works by Vasily Kandinsky, Paul Klee and Marc Chagall —had outgrown the small space. Follow us. Gog and Magog Messianic Age. This article relies too much on references to primary sources. It is argued that one was to be born and rise within the dispensation of Muhammad, who by virtue of his similarity and affinity with Jesus, and the similarity in nature, temperament and disposition of the people of Jesus' time and the people of the time of the promised one the Mahdi is called by the same name.
    [Show full text]