DOCSLIB.ORG

The Glorious

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Glorious TheGlorious Quran Word-for-Word Translation tofacilitatelearningof Quranic Arabic Volume-3 Juz 21 -30 Compiledby: Dr.ShehnazShaikh M.B.B.S.,M.D. Ms.KausarKhatri B.Com.,B.Ed. In the name of Allah, the Most Gracious, the Most Merciful PREFACE Praise be to Allah, the Lord of the Worlds, Who has said in His Noble Book, —(This is) a blessed Book which We have revealed to you, that they may ponder over its erses and those of understanding would be reminded.“ [Al-Quran 38:29]; —Then do they not ponder upon the Quran, or are there locks upon their hearts.“ [Al-Quran 47:24]. $And to recite the Quran, and whoever is guided is only guided for (the benefit of) his own soul.% [Al-Quran 27:92]. And may peace and blessin s of Allah be upon the Prophet, Muhammad (SAWS), ,ho said: —The best among you is he who learns the Quran and then teaches it (to others).“ [-u.hari]. Obligations of the Quran on every Muslim -ased on the Quran and /adith, it can be said that e0ery Muslim has the follo,in obli ations to,ards the Quran 1o belie0e in the Quran; 1o read it and recite it daily; 1o understand its commandments; 1o act upon its teachin s; and 1o con0ey its teachin s to others 2t is ob0ious that most of these obli ations cannot be fully dischar ed unless the understandin of the Quran is ac3uired4 When those ,ho ,ere i0en the boo. of Allah could no lon er pro0e themsel0es to be its ,orthy bearers, they ,ere described as don.eys laden ,ith boo.s. Allah (SWT) says, $1he li.eness of those ,ho ,ere entrusted ,ith the 1aurat then they did not bore it (i.e., failed in the obli ations), is li.e the don.ey ,ho carries 0olumes (of boo.s but understands nothing from them).% [Al-Quran 52:5]. 7n the 8ay of 9ud ment our belo0ed Prophet (SAWS) ,ill say: $And the Messenger will say, (O my Lord+ Indeed, my people treated this Quran as a forsaken thing.,% [Al-Quran 25:30]. Most of us de0ote a precious part of our li0es to build our careers. We study a number of boo.s, most of them in detail, in our schools, colle es, and uni0ersities. All these hardships are made to achie0e the ,orldly ains. 8o ,e de0ote at least a small percenta e of our lifetime to the study of the Quran, ,hich contains true uidance for achie0in the success in this life and in the eternal life hereafter; We ,ant ne,spaper as soon as ,e et up in the mornin and ,e read boo.s and ma azines of our fancy. 2t is indeed 0ery sad that ,e ha0e plenty of time at our disposal for e0erythin except for studyin the Quran. 7nly if ,e could re ularly recite the Quran ,ith understandin , it ,ould not only stren then our faith but re0olutionize our true relationship ,ith Allah. Importance of nderstanding the "uran via the Arabic Text 1he Quran is re0ealed in Arabic. 2t is neither prose nor poetry but a uni3ue combination of both. 2t is simply inimitable and untranslatable. /o,e0er, in spite of the limitations of translation, a sincere reader of the Quran ,ill not be depri0ed of uidance. 1he messa e of the Quran is so po,erful that it ,ill ha0e its due effect on the reader e0en if one reads the ”translation? only. -ut to feel the real charm of its ori inality by one's heart, mind, and reason, and ultimately by the soul, one should understand the Quran 0ia the Arabic text. We are lin.ed ,ith the Quran throu h one or all of the follo,in sources: one's o,n recitation, listenin to it in indi0idualAcon re ational prayers, and audio and 0ideo channels. /o,e0er, it is essential that ,e understand the full messa e of our Creator. Easy to learn 2t may be emphasized here that there are around 80,000 ,ords in the Quran but the actual ,ords are only around 2000444 1his could also be termed as one of the many miracles of the Quran. Accordin ly, if a reader decides to learn only 10 ne, ,ords e0eryday, he can understand the basic messa e of the Quran ,ithin a period of se0en months4 So it is indeed 0ery easy to understand the Quran, pro0ided one is ,illin to learn it. $And We have certainly made the Quran easy to understand and remember, so is there any who will remember (or receive admonition)-% [Al-Quran 54:17, 22, 32, 40]. See the 0ideo of a student of Al-Muminah School, Mumbai, 2ndia, titled —E0en children can learn the Quran ,ord-for-,ord“ at http:AA,,,.youtube.comA,atch;0EFL7 H-b1C-c ii 1his present ,or. may not be termed as an addition to the existin translations, but an attempt to e3uip the reader to understand the re0elation directly from the text; thus it ,ill 2nsha-Allah be a 0ery useful tool for those ,ho are ,illin to study the Quran and try to understand it. A be inner can bear in mind the meanin s of each Arabic ,ord pro0ided ri ht belo, it. Since many ,ords are repeated in the Quran, the student ,ill find for himself that ,ithin a fe, months of re ular study, he is indeed able to understand the Quran throu h the text itself. 2t may also be pointed out that a be inner does not ha0e to, in the start itself, be ,orried about learnin extensi0e rammar or ho, to spea. the Arabic lan ua e. 2n fact, one has to de0elop 0ocabulary before learnin rammar for the follo,in reasons: A child first learns ,ords and then starts lin.in them to ether. We spea. our mother ton ue fluently ,ithout e0er learnin the rammatical rules. 1hat is to say, ,e learn it by repeatedly listenin to the ,ords. Learnin extensi0e rammar before impro0in 0ocabulary is li.e puttin the cart before the horse. 7r it is li.e learnin different styles of s,immin by mo0in hands in the air inside a s,immin pool ,ithout ,ater. 7ne has to fill the s,immin pool ,ith ,ater (i.e., increase 0ocabulary) and then learn to s,im (i.e., to connect the ,ords ,ith rammatical rules). Importance of daily recitation $Indeed, those who recite the Book of Allah, and establish prayer, and spend out of what We have provided them secretly and openly, they hope for a transaction (profit) that will never perish.% [Al-Quran 35:29]. We should therefore ma.e it bindin upon oursel0es, amon others, to recite the Quran e0eryday alon ,ith an effort to understand it 0ia the Arabic text. 2f ,e recite one 9u'z (para) e0eryday, ,e can complete the Quran once e0ery month. 1his ,ill not only stren then our faith but also re0olutionize our relationship ,ith Allah. Some features of this work: E0en thou h there are many translations of the meanin s of the Quran, they do not help the reader in lin.in the Arabic ,ords to their meanin s. 1he only purpose of this ,ord-for-,ord translation is to facilitate learnin the lan ua e of the Quran. E0en thou h a fe, ,ord-for-,ord translations exist but the format of the present ,or. is different from them. 1he meanin of each ,ord is i0en ri ht belo, it. 1he translation pro0ided in the left column is .ept close to the Arabic and not literal. 1he obIecti0e of the ,hole exercise is to enable the reader understand directly from Arabic. Last, but not the least, the layout is such that it can also be used for re ular recitation enablin constant re0ision. iii Also, please note: 1he s3uare brac.ets [ ] is placed on such ,ords ,hich are necessary in Arabic sentence structure but are not used in the En lish sentence structure. For example, loo. at )the* belo,: 4 (of) [the] Judgment. (of the) Day (The) Master Parentheses ( ) are placed on those ,ords ,hich are not there explicitly in the Arabic text but the structure of the complete Arabic sentence con0eys the meanin s ,hich include those ,ords. For example, loo. at (is, belo,: (is) the Book, That 1 Alif Laam Meem 2n translatin the ,ords, e0ery effort is made to choose the En lish ,ord from the existin authentic Quran translations. Amon others, ,e ha0e benefited from the translations of Saheeh 2nternational, Abdullah Husuf Ali, Pic.thall, Sha.ir, Muhammad Mohar Ali, Muhammad Asad, Muhammad 1a3i-ud-din Al-/ilali and Muhammad Muhsin Khan extensi0ely. 1he compilers ,ill be rateful to those ,ho can spare some time and communicate the errors, if any, to them. 2nsha- Allah, they ,ill be corrected in future editions of this ,or.. Acknowledgements Fp to the fourth 9uz (para) Shai.h Abdul Lhafoor Pare.h and up to the first 9uz (para) and a part of second 9uz (para) 8r. Abdulazeez Abdulraheem and Mr. Mohammad Abdulazeez Saadi ,ere extensi0ely in0ol0ed in this ,or.. /o,e0er, after that they could not continue because of their busy schedules. 8r. Abdul-Moiz, raduate 9amia Nizamia, Ph.8., 7smania Fni0ersity, /yderabad; Lecturer, 8epartment of Arabic, 8elhi Fni0ersity has re0ie,ed this ,or.. A number of other people ha0e helped in accomplishin this hu e tas.. We are indebted to them for all their help. May Allah re,ard them abundantly, 8r. Mohammed Nafi3ul A,al (Ph.8.) and Mr.
Load more

Recommended publications
  • The Opposition of a Leading Akhund to Shi'a and Sufi
    The Opposition of a Leading Akhund to Shi’a and Sufi Shaykhs in Mid-Nineteenth- Century China Wang Jianping, Shanghai Normal University Abstract This article traces the activities of Ma Dexin, a preeminent Hui Muslim scholar and grand imam (akhund) who played a leading role in the Muslim uprising in Yunnan (1856–1873). Ma harshly criticized Shi’ism and its followers, the shaykhs, in the Sufi orders in China. The intolerance of orthodox Sunnis toward Shi’ism can be explained in part by the marginalization of Hui Muslims in China and their attempts to unite and defend themselves in a society dominated by Han Chinese. An analysis of the Sunni opposition to Shi’ism that was led by Akhund Ma Dexin and the Shi’a sect’s influence among the Sufis in China help us understand the ways in which global debates in Islam were articulated on Chinese soil. Keywords: Ma Dexin, Shi’a, shaykh, Chinese Islam, Hui Muslims Most of the more than twenty-three million Muslims in China are Sunnis who follow Hanafi jurisprudence when applying Islamic law (shariʿa). Presently, only a very small percentage (less than 1 percent) of Chinese Muslims are Shi’a.1 The historian Raphael Israeli explicitly analyzes the profound impact of Persian Shi’ism on the Sufi orders in China based on the historical development and doctrinal teachings of Chinese Muslims (2002, 147–167). The question of Shi’a influence explored in this article concerns why Ma Dexin, a preeminent Chinese Muslim scholar, a great imam, and one of the key leaders of the Muslim uprising in the nineteenth century, so harshly criticized Shi’ism and its accomplices, the shaykhs, in certain Sufi orders in China, even though Shi’a Islam was nearly invisible at that time.
    [Show full text]
  • Īmān, Islām, Taqwā, Kufr, Shirk, and Nifāq: Definitions, Examples and Impacts on Human Life
    IIUC Studies 14(2) DOI: https://doi.org/10.3329/iiucs.v14i2.39882 Īmān, Islām, taqwā, kufr, shirk, and nifāq: Definitions, examples and impacts on human life Md. Mahmudul Hassan Centre for University Requirement Courses (CENURC) International Islamic University Chittagong (IIUC), Bangladesh Abstract The Holy Qur‟an encompasses the comprehensive code for mankind to live a rewarding life in this world, to rescue from the Jahannam and to enter the Jannah in the Hereafter. Īmān, Islām, taqwā, kufr, shirk, and nifāq are, the six significant terms, used in the Noble Qur‟an frequently. All of them represent the characteristics of human beings. The possessors of these characters will go to their eternal destination; the Jannah or Jahannam. The Jannah is the aftermath of īmān, Islam and taqwā. On the other hand, kufr, shirk, and nifāq lead to the Jahannam. This study intends to present the definitions and examples of these six terms according to the Qur‟anic statement, and then shed light on the impact of each character on human life quoting the evidence from the Holy Qur‟an and the Traditions of the Prophet Muhammad (PBUH). The possessors of these six remarkable terms are entitled successively as mu'min, muslim, muttaqī to be rewarded Jannah and kafīr, mushrik, and munāfiq to be punished in Jahannam. Keywords The Comprehensive code, Eternal destination, Qur‟anic terms Paper type Literature review 1. Introduction Īmān, Islām, and taqwā are three positive divine instructions whereas, kufr, shirk, and nifāq are three negative characteristics which are strongly prohibited by divine decrees. The Jannah and the Jahannam are two eternal destinations of humanities in the Hereafter.
    [Show full text]
  • Al-Risāla Al-Sharafiyya Fī Al-Nisab Al- Ta'līfiyya
    Safī al-Dīn al-Urmawī and the Theory of Music: Al-Risāla al-sharafiyya fī al-nisab al- ta’līfiyya Content, Analysis, and Influences IMPORTANT NOTICE: Author: Dr. Fazli Arslan Chief Editor: Prof. Mohamed El-Gomati All rights, including copyright, in the content of this document are owned or controlled for these purposes by FSTC Limited. In Deputy Editor: Prof. Mohammed Abattouy accessing these web pages, you agree that you may only download the content for your own personal non-commercial Associate Editor: Dr. Salim Ayduz use. You are not permitted to copy, broadcast, download, store (in any medium), transmit, show or play in public, adapt or Release Date: March, 2007 change in any way the content of this document for any other purpose whatsoever without the prior written permission of FSTC Publication ID: 673 Limited. Material may not be copied, reproduced, republished, Copyright: © FSTC Limited, 2007 downloaded, posted, broadcast or transmitted in any way except for your own personal non-commercial home use. Any other use requires the prior written permission of FSTC Limited. You agree not to adapt, alter or create a derivative work from any of the material contained in this document or use it for any other purpose other than for your personal non-commercial use. FSTC Limited has taken all reasonable care to ensure that pages published in this document and on the MuslimHeritage.com Web Site were accurate at the time of publication or last modification. Web sites are by nature experimental or constantly changing. Hence information published may be for test purposes only, may be out of date, or may be the personal opinion of the author.
    [Show full text]
  • Balicka-Witakowska Syriac Codicology.Pdf
    Comparative Oriental Manuscript Studies An Introduction Comparative Oriental Manuscript Studies An Introduction Edited by Alessandro Bausi (General Editor) Pier Giorgio Borbone Françoise Briquel-Chatonnet Paola Buzi Jost Gippert Caroline Macé Marilena Maniaci Zisis Melissakis Laura E. Parodi Witold Witakowski Project editor Eugenia Sokolinski COMSt 2015 Copyright © COMSt (Comparative Oriental Manuscript Studies) 2015 COMSt Steering Committee 2009–2014: Ewa Balicka-Witakowska (Sweden) Antonia Giannouli (Cyprus) Alessandro Bausi (Germany) Ingvild Gilhus (Norway) Malachi Beit-Arié (Israel) Caroline Macé (Belgium) Pier Giorgio Borbone (Italy) Zisis Melissakis (Greece) Françoise Briquel-Chatonnet (France) Stig Rasmussen (Denmark) =X]DQD*DåiNRYi 6ORYDNLD Jan Just Witkam (The Netherlands) Charles Genequand (Switzerland) Review body: European Science Foundation, Standing Committee for the Humanities Typesetting, layout, copy editing, and indexing: Eugenia Sokolinski Contributors to the volume: Felix Albrecht (FA) Arianna D’Ottone (ADO) Renate Nöller (RN) Per Ambrosiani (PAm) Desmond Durkin-Meisterernst (DDM) Denis Nosnitsin (DN) Tara Andrews (TA) Stephen Emmel (SE) Maria-Teresa Ortega Monasterio (MTO) Patrick Andrist (PAn) Edna Engel (EE) Bernard Outtier (BO) Ewa Balicka-Witakowska (EBW) =X]DQD*DåiNRYi =* Laura E. Parodi (LEP) Alessandro Bausi (ABa) Antonia Giannouli (AGi) Tamara Pataridze (TP) Malachi Beit-Arié (MBA) Jost Gippert (JG) Irmeli Perho (IP) Daniele Bianconi (DB) Alessandro Gori (AGo) Delio Vania Proverbio (DVP) André Binggeli (ABi) Oliver Hahn (OH) Ira Rabin (IR) Pier Giorgio Borbone (PGB) Paul Hepworth (PH) Arietta Revithi (AR) Claire Bosc-Tiessé (CBT) Stéphane Ipert (SI) Valentina Sagaria Rossi (VSR) Françoise Briquel-Chatonnet (FBC) Grigory Kessel (GK) Nikolas Sarris (NS) Paola Buzi (PB) Dickran Kouymjian (DK) Karin Scheper (KS) Valentina Calzolari (VC) Paolo La Spisa (PLS) Andrea Schmidt (AS) Alberto Cantera (AC) Isabelle de Lamberterie (IL) Denis Searby (DSe) Laurent Capron (LCa) Hugo Lundhaug (HL) Lara Sels (LS) Ralph M.
    [Show full text]
  • Nmusba.Wordpress.Com Ra'fatul Bari Commentary Sahih Al-Bukhari (Vol-1)
    nmusba.wordpress.com Ra'fatul Bari Commentary Sahih al-Bukhari (Vol-1) Chapter No.: 1 Preface to second edition All praises to Allah Subhanahu Wa Ta'ala for His Mercy and munificence which made it possible for this worthless creature to compile some fundamentals about the sayings of the greatest man ever in the history of mankind, Hadhrat Muhammad (Sallallahu Alaihi Wasallam). May Allah shower His countless Durood and Salaam upon His beloved Prophet (Sallallahu Alaihi Wasallam) and accept this humble work and make it a means of Magfirat for me. The feedback and response I received for the first edition and also the popularity this book earned in a very short span of time encouraged us to go for the second edition so soon. There were also some spelling mistakes and lacunae in proof reading in the first edition, which we have tried to rectify in this edition. I must thank to Mr. Syed Sajid Sahib of Adam Publishers, New Delhi for publishing this book and also his endeavour to make it available in countries like USA, UK, South Africa and other parts of the globe. I am thankful to my dear Sameem Husain for untiring pains he took to proofread this edition. I must not fail to thank Mr. Nisar Ahmad also for his help. May Allah constantly elevate the rank of my spiritual mentor and guide Maseeh- ul-Ummat Mawlana Maseeh-Ullah Khan Sahib Jalalabadi (RA), the special Khalifah of great reformer (Mujaddid) of recent times, Hadhrat Hakeem-ul-Ummat Mawlana Ashraf Ali Thavi (RA). Whatever this worthless creature has, is only due to his guidance and Dua.
    [Show full text]
  • Day and Night of a Mu'min 1
    Day and Night of a Mu’min 1 Day and Night of a Mu’min A lecture on how a Muslim should pass his twenty-four hour daily life by Shafeequl-Ummat Hazrat Moulana Hajee Muhammad Farouq Sahib (RA), the eminent Khalifa of Maseehul Ummat Hazrat Moulana Shah Muhammad MaseehullahThe Khan Day Sahib (RA). and Night of a Mumin Translated by: Moulana Yunus Bobat PREFACE The secret of acceptability and rapid success in the widely acclaimed Spiritual Order of Sayyidut Taa-ifa, Shaikhul Arab wal Ajam, Hazrat Hajee Imdaadullah rahmatullahi alaihi is subservience and obedience to the Sunnat of Rasoolullah sallallahu alaihi wasallam. In the present era, this (following the Sunnat) is the special distinction of this Order. Almighty Allah has chosen Hazrat Moulana Muhammed Farooq sahib, the distinctive khalifa of Maseehul Ummat Hazrat Moulana Maseehullah (who is the senior khalifa of Hakimul Ummat, Hazrat Moulana Ashraf Ali Thanwi), for the service of Deen, to spread the Path of Sulook, and to promote the ta’leemaate ashrafiyya (teachings of Hazrat Ashraf Ali Thanwi) according to the perception and design of Hazrat Maseehul- Ummat (rahmatullahi alaihi). Normally the succession of talks conducted by Hazrat wala continues at all times, be it at home or on a journey. However, this series increases in quantity and quality during the month of Ramadaan. A large number of saalikeen concerned with their spiritual reformation, join Hazrat for i’tikaaf, and follow the comprehensive daily time-table formulated by Hazrat himself. One night during Ramadaan 1413 Hazrat spoke on how a Muslim should pass his day and night in order to attain the hayaate tayyiba or “the pure life” (promised in The Quran Shareef).
    [Show full text]
  • The Age of Akbar
    CHAPTER 3 THE AGE OF AKBAR MUGHAL THEORIES OF KINGSHIP AND STATE POLITY Akbar is generally recognized as the greatest and most capable of the Mughal rulers. Under him Mughal polity and statecraft reached maturity; and under his guidance the Mughals changed from a petty power to a major dynastic state. From his time to the end of the Mughal period, artistic production on both an imperial and sub-imperial level was closely linked to notions of state polity, religion and kingship. Humayun died in 1556, only one year after his return to Hindustan. Upon hearing the call to prayers, he slipped on the steep stone steps of the library in his Din-Panah citadel in Delhi. Humayun's only surviving son and heir- apparent, Akbar, then just fourteen years of age, ascended the throne and ruled until 1605 the expanding Mughal empire. Until about 1561, Akbar was under the control of powerful court factions, first his guardian, Bhairam Khan, and then the scheming Maham Anga, a former imperial wet-nurse. Between about 1560 and 1580, Akbar devoted his energies to the conquest and then the con- solidation of territory in north India. This he achieved through battle, marriage, treaty and, most significantly, administrative reform. Concurrent with these activities, Akbar developed an interest in religion that, while initially a personal concern, ultimately transformed his concept of state. Many of the policies he adopted, such as the renunciation of the poll-tax (jiziya) for non- Muslims, had a solid political basis as well as a personal one, for Akbar, much more than his Mughal predecessors, saw every advantage in maintaining good relations with the Hindu majority.
    [Show full text]
  • PENANAMAN KARAKTER RELIGIUS DALAM PEMBELAJARAN AQIDAH AKHLAK DI Mts NEGERI SUMBANG KABUPATEN BANYUMAS
    PENANAMAN KARAKTER RELIGIUS DALAM PEMBELAJARAN AQIDAH AKHLAK DI MTs NEGERI SUMBANG KABUPATEN BANYUMAS SKRIPSI Diajukan Kepada Fakultas Tarbiyah dan llmu Keguruan IAIN Purwokerto Untuk Memenuhi Salah Satu Syarat Guna Memperoleh Gelar Sarjana Pendidikan (S.Pd) Oleh: Ragil Achmad Nurudin NIM: 1323308077 PROGRAM STUDI PENDIDIKAN AGAMA ISLAM FAKULTAS TARBIYAH DAN ILMU KEGURUAN INSTITUT AGAMA ISLAM NEGERI PURWOKERTO 2018 i DAFTAR ISI HALAMAN JUDUL ..................................................................................... i HALAMAN PEERNYATAAN KEASLIAN ............................................... ii HALAMAN PENGESAHAN ....................................................................... iii HALAMAN NOTA DINAS PEMBIMBING ............................................... iv ABSTRAK ..................................................................................................... v HALAMAN MOTTO .................................................................................... vi HALAMAN PERSEMBAHAN .................................................................... vii KATA PENGANTAR ................................................................................... viii DAFTAR ISI ................................................................................................. xi DAFTAR TABEL ......................................................................................... xiv DAFTAR BAGAN ........................................................................................ xv DAFTAR LAMPIRAN ................................................................................
    [Show full text]
  • Guide to Islam and Muslims in Oklahoma
    Guide to Islam and Muslims in Oklahoma ABOUT CAIR OKLAHOMA The Oklahoma Chapter of the Council on American-Islamic Relations (CAIR Oklahoma) exists to enhance the understanding of Islam, encourage dialogue, protect civil liberties, empower American Muslims, and build coalitions that promote justice and mutual understanding. CAIR-Oklahoma is a nonprofit 501(c) (3) grassroots civil rights and advocacy group. Established in 2006 by a group of local Muslims, CAIR Oklahoma serves the entire state of Oklahoma through its Oklahoma City office. CAIR Oklahoma is a chapter of the Council on American- Islamic Relations (CAIR), America’s largest Islamic civil liberties group with chapters nationwide. The national headquarters is located on Capitol Hill in Washington D.C. Special thanks to Imam Dr. Imad Enchassi. Contributors: Suleiman Shehu, Saleem Dotani, Adam Soltani, Veronica Laizure, Tyrese Rice, Kadijah Almarales, Lani Habrock, Natasha Saya, Gabriela Ramirez-Perez, Zishan Mahmood. TABLE OF CONTENTS 1 Introduction 2 Glossary of Muslim Terms 3 Theology and Interfaith Aspects 12 Demographics 15 Islamic Centers and Schools in Oklahoma 22 Social and Civic Involvement 28 Islamophobia and Its Impact on Our State 32 Conclusion INTRODUCTION The information in this booklet is designed to assist you in having a better understanding of the Islamic faith and Muslim community in Oklahoma. It is intended as a general outline of religious practices and beliefs; individual applications of these observances may vary. According to demographers, Islam is the world’s second largest faith, with more than 1.6 billion adherents worldwide.1 It is the fastest-growing religion in the U.S., with one of the most diverse and dynamic communities, representing a variety of ethnic backgrounds, languages, and nationalities.
    [Show full text]
  • Creating Standards
    Creating Standards Unauthenticated Download Date | 6/17/19 6:48 PM Studies in Manuscript Cultures Edited by Michael Friedrich Harunaga Isaacson Jörg B. Quenzer Volume 16 Unauthenticated Download Date | 6/17/19 6:48 PM Creating Standards Interactions with Arabic Script in 12 Manuscript Cultures Edited by Dmitry Bondarev Alessandro Gori Lameen Souag Unauthenticated Download Date | 6/17/19 6:48 PM ISBN 978-3-11-063498-3 e-ISBN (PDF) 978-3-11-063906-3 e-ISBN (EPUB) 978-3-11-063508-9 ISSN 2365-9696 This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 License. For details go to http://creativecommons.org/licenses/by-nc-nd/4.0/. Library of Congress Control Number: 2019935659 Bibliographic information published by the Deutsche Nationalbibliothek The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; detailed bibliographic data are available on the Internet at http://dnb.dnb.de. © 2019 Dmitry Bondarev, Alessandro Gori, Lameen Souag, published by Walter de Gruyter GmbH, Berlin/Boston Printing and binding: CPI books GmbH, Leck www.degruyter.com Unauthenticated Download Date | 6/17/19 6:48 PM Contents The Editors Preface VII Transliteration of Arabic and some Arabic-based Script Graphemes used in this Volume (including Persian and Malay) IX Dmitry Bondarev Introduction: Orthographic Polyphony in Arabic Script 1 Paola Orsatti Persian Language in Arabic Script: The Formation of the Orthographic Standard and the Different Graphic Traditions of Iran in the First Centuries of
    [Show full text]
  • Święty Quran Noble Kuran
    Święty Quran Noble Kuran Tłumaczenie od ten Treści po polsku Formatowanie przy Strach Brązowy 1 SPIS TREŚCI SPIS TREŚCI........................................................... i SURA 1. AL-FATIHA (OTWIERAJACA)....................................... 1 SURA 2. AL-BAQARAH (KROWA)............................................ 1 SURA 3. AL-IMRAN (RODZINA IMRANA).................................... 22 SURA 4. AN-NISAA (KOBIETY)........................................... 36 SURA 5. AL-MAIDA (STóL ZASTAWIONY)................................... 49 SURA 6. AL-ANAM (TRZODY)............................................. 59 SURA 7. AL-ARAF (WZNIESIONE)......................................... 68 SURA 8. AL-ANFAL (LUPY).............................................. 79 SURA 9. AT-TAUBA (SKRUCHA)........................................... 84 SURA 10. YUNUS (JONASZ).............................................. 93 SURA 11. THE PROPHET HUD (HUD)...................................... 100 SURA 12. YUSUF (JOZEF).............................................. 107 SURA 13. AL-RAD (GRZMOT)............................................ 114 SURA 14. IBRAHIM (ABRAHAM).......................................... 117 SURA 15. AL-HIJR (HIDZR)............................................ 121 SURA 16. AL-NAHL (PSZCZOLY)......................................... 124 SURA 17. AL-ISRA (PODROZ NOCNA)..................................... 131 SURA 18. AL-KAHF (GROTA)............................................ 138 SURA 19. MARYAM (MARIA)............................................
    [Show full text]
  • Towards a Model of Muslim Women's Management Empowerment
    administrative sciences Article Towards a Model of Muslim Women’s Management Empowerment: Philosophical and Historical Evidence and Critical Approaches Eugenie Samier 1,* and Eman ElKaleh 2 1 School of Education, University of Strathclyde, Glasgow G4 0LT, UK 2 Admissions and Registration Department, Zayed University, Dubai P.O. Box 19282, United Arab Emirates; [email protected] * Correspondence: [email protected] Abstract: This paper constructs a culturally appropriate model for Muslim women’s empowerment in management and leadership positions that addresses sustainability goals of quality education, gender equality, economic growth and reducing inequalities, as well as national and cultural differences from Western women’s empowerment models. The approach to model building begins with two sources of evidence for women’s empowerment—first, the empowerment of women recognised in the Qur’an and Sunnah, and in the historical-biographical record, particularly in the early Islamic period that draws to some extent on hermeneutics. This is followed by identifying four approaches that can be used in constructing a comprehensive model of Muslim women’s empowerment: Bourdieu’s social, cultural and intellectual capital theory; multiple modernities theory that recognises societal diversity; cultural security arguments for the preservation of cultures; and postcolonial critiques that argue for diversity through decolonising. The main argument of this paper is that sustainability goals cannot be achieved without a model appropriate to the valuational, cultural and societal context in which women are educated and work. The final section of this paper proposes a multidimensional and Citation: Samier, Eugenie, and Eman ElKaleh. 2021. Towards a Model of multilevel model that can be used as a guidance for empowering Muslim women in management Muslim Women’s Management and leadership positions.
    [Show full text]