A Content Analysis on Management and Terms Related with Management in the Quran
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Original Paper the Tayyibāt in Islam
World Journal of Education and Humanities ISSN 2687-6760 (Print) ISSN 2687-6779 (Online) Vol. 2 No. 1, 2020 www.scholink.org/ojs/index.php/wjeh Original Paper The Tayyibāt in Islam Yousef Saa’deh1* & Mustafa Yuosef Saa’deh2 1 Department of Accounting, School of Business, University of Jordan, Amman, Jordan 2 Department of Accounting, School of Maritime Business and Management, University Malaysia Terengganu, Terengganu, Malaysia * Yousef Saa’deh, Department of Accounting, School of Business, University of Jordan, Amman, Jordan Received: September 18, 2019 Accepted: October 2, 2019 Online Published: October 5, 2019 doi:10.22158/wjeh.v2n1p1 URL: http://dx.doi.org/10.22158/wjeh.v2n1p1 Abstract The expressions of the Quran regarding the tayyibāt (good things) has always carried good meanings, ethical and intellectual values, because of the relationship of the tayyibāt with the worldview, the belief, and the characters of the Ummah. This is what Islam is keen to assert, protect, care for, and ensure its existence because of its importance for the continuation of Islam and its mission over time, which always makes it a fertile field for research; especially when Islam is attacked from every angle, including the tayyibāt. Moreover, it is also to remind the Muslims of their religion’s constants and its teachings to help them in facing of this incoming corruption, whereby their non-Muslims promote all types of khabāith (bad things), such as doctrines of religious groups and secularism; food and drinks such as alcohol, drugs, marijuana, and others, which requires the continued vigilance of Muslims and their keenness to protect the believes of the Ummah, its members, and their future in this regard by always studying at the tayyibāt and khabāith. -
Summary of Juz 22
The Message of the Majestic Quran Summary of Juz 22 Surat al-Ahzab continued Background to the Battle of the Trench heard about the Makkan plan, he called a war council to discuss the ﷺ When the Prophet impending danger. Salman, the Persian, suggested digging a trench between the long stretches of fortress-like houses on the outskirts of the city, whilst in the northwest, there were high rocks that were difficult to cross. So, a trench five meters wide, five meters deep, and seven kilometres long was dug in three weeks. When the army of Confederates reached the outskirts of Madinah, they were baffled to see the trench. They camped outside the city near Uhud and laid siege. The only way to enter the city was if the Jews of Banu Qurayda were to attack from the inside. So, the Quraysh and the Jews of Banu Nadhir put together a strategy to win over Banu Qurayda and eventually a pact was agreed. But the plan went horribly wrong, and the confederates received no help from them. The siege was difficult to maintain, and the winter nights were long and bitterly cold. A violent sandstorm blew the tents. The camels and the horses of the Makkan forces ran wild. After three weeks, they fled. This Divine Intervention saved the Muslims. This was a testing time for the Muslims. It required wise and brave leadership and committed followers. A large part of the Surah deals with the personal life and wonderful and his relationships with the disciples and his family. He is ,ﷺ character of the Prophet addressed on six occasions with the refrain “O Prophet!’ to bolster his morale, reassuring him of his unique position in Allah's sight, and encouraging him to lead confidently. -
Rights of Children and Parents in Holy Quran Masumeh Saeidi1, Maryam Ajilian2, Hamid Farhangi3, * Gholam Hasan Khodaei41
http:// ijp.mums.ac.ir Review Article Rights of Children and Parents in Holy Quran Masumeh Saeidi1, Maryam Ajilian2, Hamid Farhangi3, * Gholam Hasan Khodaei41 1Students Research Committee, Faculty of Medicine, Mashhad University of Medical Sciences, Mashhad, Iran. 2 Ibn-e-Sina Hospital, Mashhad University of Medical Sciences, Mashhad, Iran. 3 Assistant Professor of Pediatric Oncology, Department of Pediatrics, Faculty of Medicine, Mashhad University of Medical Sciences, Mashhad, Iran. 4Head of the Health Policy Council, Mashhad University of Medical Sciences, Mashhad, Iran. Abstract Human rights are the basic standards that people need to live in dignity. In addition to the rights that are available to all people, there are rights that apply only to children. Children need special rights because of their unique needs; they need additional protection that adults don’t. The United Nations Convention on the Rights of the Child is an international document that sets out all of the rights that children have – a child is defined in the Convention as any person under the age of 18. On the other hand Islam recognises family as a basic social unit. Along with the husband-wife relationship the Parent-child relationship is the most important one. To maintain any social relationship both parties must have some clear-cut Rights as well as obligations. The relationships are reciprocal. Duties of one side are the Rights of the other side. So in Parent-child relationship the Rights of parents are the obligations (duties) of the children and vice versa, the Rights of children are obligations (duties) of parents. Islam clearly defines the Rights of Parents (which mean duties of children) and obligations of parents (which means Rights of children). -
Prophets of the Quran: an Introduction (Part 1 of 2)
Prophets of the Quran: An Introduction (part 1 of 2) Description: Belief in the prophets of God is a central part of Muslim faith. Part 1 will introduce all the prophets before Prophet Muhammad, may the mercy and blessings of God be upon him, mentioned in the Muslim scripture from Adam to Abraham and his two sons. By Imam Mufti (© 2013 IslamReligion.com) Published on 22 Apr 2013 - Last modified on 25 Jun 2019 Category: Articles >Beliefs of Islam > Stories of the Prophets The Quran mentions twenty five prophets, most of whom are mentioned in the Bible as well. Who were these prophets? Where did they live? Who were they sent to? What are their names in the Quran and the Bible? And what are some of the miracles they performed? We will answer these simple questions. Before we begin, we must understand two matters: a. In Arabic two different words are used, Nabi and Rasool. A Nabi is a prophet and a Rasool is a messenger or an apostle. The two words are close in meaning for our purpose. b. There are four men mentioned in the Quran about whom Muslim scholars are uncertain whether they were prophets or not: Dhul-Qarnain (18:83), Luqman (Chapter 31), Uzair (9:30), and Tubba (44:37, 50:14). 1. Aadam or Adam is the first prophet in Islam. He is also the first human being according to traditional Islamic belief. Adam is mentioned in 25 verses and 25 times in the Quran. God created Adam with His hands and created his wife, Hawwa or Eve from Adam’s rib. -
Surah Luqman – Aayaat 12-15
SURAH LUQMAN – AAYAAT 12-15 Interpretation of the Selected Verses Aayaat of Surah Luqman And We had certainly given Luqman wisdom [and said], "Be grateful to Allah." And whoever is grateful is grateful for [the benefit of] himself. And whoever denies [His favor] - then indeed, Allah is Free of need and Praiseworthy. And [mention, O Muhammad], when Luqman said to his son while he was instructing him, "O my son, do not associate [anything] with Allah. Indeed, association [with him] is great injustice." And We have enjoined upon man [care] for his parents. His mother carried him, [increasing her] in weakness upon weakness, and his weaning is in two years. Be grateful to Me and to your parents; to Me is the [final] destination. But if they endeavor to make you associate with Me that of which you have no knowledge, do not obey them but accompany them in [this] world with appropriate kindness and follow the way of those who turn back to Me [in repentance]. Then to Me will be your return, and I will inform you about what you used to do. www.muqith.wordpress.com 1 ISLAMIC STUDIES BLOG Meaning Qur’anic Word S.No. Meaning Qur’anic Word S.No. We have enjoined upon man ِ 12 And We had certainly given 1 َولََقْد آتَ ْي نَا َو َّصْي نَا اْْلن َسا َن His mother carried him 13 Be grateful to Allah ِ ِ 2 ا ْش كْر للَّ ه ََحَلَتْه أ ُّمه Weakness, Difficulty 14 Whoever is grateful 3 َمن يَ ْش كْر َوْهنًا His weaning ِ 15 (is thankful) for his own benefit ِ ِ ِ 4 لنَ ْفسه ف َصال ه Two Years ِ 16 Whoever is Ungrateful 5 َمن َكَفَر َعاَمْي Unto Me is (your) Return! ِ ِ 17 Free of need, Praiseworthy ِ 6 َغِن ي ََحي د إََّل الَْمصي They endeavour to make you 18 He was instructing him ِ 7 يَعظ ه َجاَهَداَك That of which you have no 19 O My Son! 8 ي ب ن ما لَيس لَك بِِه ِعْلم َ ََّ َ ْ َ َ knowledge Then do not obey them ِ 20 Do not associate [anything] with Allah! ِ ِ 9 َل ت ْشِرْك ِبللَّ ه فََل ت طْع هَما Accompany them, Be with them ِ 21 Definitely Injustice 10 لَظ ْلم َصاحْب هَما 11 ع ِظيم Great 22 معروفا Good, kind َ َ ْ ً www.muqith.wordpress.com 2 ISLAMIC STUDIES BLOG. -
Mistranslations of the Prophets' Names in the Holy Quran: a Critical Evaluation of Two Translations
Journal of Education and Practice www.iiste.org ISSN 2222-1735 (Paper) ISSN 2222-288X (Online) Vol.8, No.2, 2017 Mistranslations of the Prophets' Names in the Holy Quran: A Critical Evaluation of Two Translations Izzeddin M. I. Issa Dept. of English & Translation, Jadara University, PO box 733, Irbid, Jordan Abstract This study is devoted to discuss the renditions of the prophets' names in the Holy Quran due to the authority of the religious text where they reappear, the significance of the figures who carry them, the fact that they exist in many languages, and the fact that the Holy Quran addresses all mankind. The data are drawn from two translations of the Holy Quran by Ali (1964), and Al-Hilali and Khan (1993). It examines the renditions of the twenty five prophets' names with reference to translation strategies in this respect, showing that Ali confused the conveyance of six names whereas Al-Hilali and Khan confused the conveyance of four names. Discussion has been raised thereupon to present the correct rendition according to English dictionaries and encyclopedias in addition to versions of the Bible which add a historical perspective to the study. Keywords: Mistranslation, Prophets, Religious, Al-Hilali, Khan. 1. Introduction In Prophets’ names comprise a significant part of people's names which in turn constitutes a main subdivision of proper nouns which include in addition to people's names the names of countries, places, months, days, holidays etc. In terms of translation, many translators opt for transliterating proper names thinking that transliteration is a straightforward process depending on an idea deeply rooted in many people's minds that proper nouns are never translated or that the translation of proper names is as Vermes (2003:17) states "a simple automatic process of transference from one language to another." However, in the real world the issue is different viz. -
Prophet Mohammed's (Pbuh)
1 2 3 4 ﷽ In the name Allah (SWT( the most beneficent Merciful INDEX Serial # Topic Page # 1 Forward 6 2 Names of Holy Qur’an 13 3 What Qur’an says to us 15 4 Purpose of Reading Qur’an in Arabic 16 5 Alphabetical Order of key words in Qura’nic Verses 18 6 Index of Surahs in Qur’an 19 7 Listing of Prophets referred in Qur’an 91 8 Categories of Allah’s Messengers 94 9 A Few Women mentioned in Qur’an 94 10 Daughter of Prophet Mohammed - Fatima 94 11 Mention of Pairs in Qur’an 94 12 Chapters named after Individuals in Qur’an 95 13 Prayers before Sleep 96 14 Arabic signs to be followed while reciting Qur’an 97 15 Significance of Surah Al Hamd 98 16 Short Stories about personalities mentioned in Qur’an 102 17 Prophet Daoud (David) 102 18 Prophet Hud (Hud) 103 19 Prophet Ibrahim (Abraham) 103 20 Prophet Idris (Enoch) 107 21 Prophet Isa (Jesus) 107 22 Prophet Jacob & Joseph (Ya’qub & Yusuf) 108 23 Prophet Khidr 124 24 Prophet Lut (Lot) 125 25 Luqman (Luqman) 125 26 Prophet Musa’s (Moses) Story 126 27 People of the Caves 136 28 Lady Mariam 138 29 Prophet Nuh (Noah) 139 30 Prophet Sho’ayb (Jethro) 141 31 Prophet Saleh (Salih) 143 32 Prophet Sulayman Solomon 143 33 Prophet Yahya 145 34 Yajuj & Majuj 145 5 35 Prophet Yunus (Jonah) 146 36 Prophet Zulqarnain 146 37 Supplications of Prophets in Qur’an 147 38 Those cursed in Qur’an 148 39 Prophet Mohammed’s hadees a Criteria for Paradise 148 Al-Swaidan on Qur’an 149۔Interesting Discoveries of T 40 41 Important Facts about Qur’an 151 42 Important sayings of Qura’n in daily life 151 January Muharram February Safar March Rabi-I April Rabi-II May Jamadi-I June Jamadi-II July Rajab August Sh’aban September Ramazan October Shawwal November Ziqad December Zilhaj 6 ﷽ In the name of Allah, the most Merciful Beneficent Foreword I had not been born in a household where Arabic was spoken, and nor had I ever taken a class which would teach me the language. -
Circular-40-Quran Memorization Competition
SHANTINIKETAN INDIAN SCHOOL, DOHA-QATAR Circular No. : 40/Circular/2019-20 Date : 04.11.2019 CIRCULAR FOR CLASSES KG-I to XII Dear Parents Asslamu Alaikum, Wahdathu Tahfeez-al-Qur’an under the Ministry of Awquaf and Islamic Affairs is conducting an Inter-school Quran Memorization competition in February-2020 as per the schedule below. The Students who are interested to participate should submit the Entry Form with a photograph to Mr. Fawzan / Mrs. Badrunnisa on or before 12th November, 2019. The following are the portions for memorization. Tick () the portion that you would like to participate: Level: 1 Level: 2 (From the first part of the Qur’an) (From the last part of the Qur’an) To No of Portions Class From Surah Beginning End Beginning End Surah (Ajza’) 7 Al-Baqara Al-An’am (verse-110) Az-Zumar (verse-32) An-Nas KG Al-Fajr An-Nas 8 Al-Baqara Al-A’raf (verse-87) Ya-Sin (verse-28) An-Nas I Al-Fajr An-Nas 9 Al-Baqara Al-Anfal (verse-40) Al-Ahzab (verse-31) An-Nas 10 Al-Baqara At-Tawbah (verse-92) Al-Ankaboot (verse-46) An-Nas II Abasa An-Nas 11 Al-Baqara Hud (verse-5) An-Naml (verse-56) An-Nas 12 Al-Baqara Yusuf (verse-52) Al-Furqan (verse-21) An-Nas III Al-Jinn An-Nas 13 Al-Baqara Ibrahim Al-Mu’minun An-Nas IV At-Talaq An-Nas 14 Al-Baqara An-Nahl Al-Anbya An-Nas 15 Al-Baqara Al-Kahf (verse-74) Al-Kahf (verse-75) An-Nas V Al-Hashr An-Nas 16 Al-Baqara Taha Al-Isra An-Nas 17 Al-Baqara Al-Hajj Al-Hijr An-Nas VI Ar-Rahman An-Nas 18 Al-Baqara Al-Furqan (verse-20) Yusuf (verse-53) An-Nas VII Adh-Dhariyat An-Nas 19 Al-Baqara An-Naml (verse-55) -
Therapeutic Flora in Holy Quran
Vol. 6(9), pp. 141-148, November, 2014 DOI: 10.5897/AJHC2014.0188 Article Number: 476C7C347734 African Journal of History and Culture ISSN 2141-6672 Copyright © 2014 Author(s) retain the copyright of this article http://www.academicjournals.org/AJHC Review Therapeutic flora in Holy Quran Ali Muhammad Islamic Research Academy, Brakpora Anantnag Jammu and Kashmir 192201, India. Received 30 January, 2014: Accepted 03 September, 2014 Civilizations have a tendency to revolve around meaningful concepts of a theoretical nature which more than anything else gives them their distinctive character. Such concepts are to be found at the very beginning of a rising civilization or they may signalize, when they first make their appearance, an entirely new departure towards the eventual transformation of the environment generous to them. This signifies a fundamental change in the structure of the civilization in which it happens. They changed their structure, modified their social laws for the well being of coming human race. On scientific grounds modification and edification of old concepts according to Qur’anic teachings helped them to emerge as a true modern and civilized society. Among good number of scientific concepts, one is that related to the plants mentioned in the Holy Quran. The history of Islamic medicine started from 2nd century as applied science which provides ample information about the medicinal plants mentioned in the Quran. These medicinal plants continue to be extensively used as major source of drugs for the treatment of many ailments in medieval period. The present research work is a qualitative analysis one which helps to draw attention to the valuable contribution of divine message in the development of medicinal legacy. -
I HEDONISM in the QUR'a>N
HEDONISM IN THE QUR’A>N ( STUDY OF THEMATIC INTERPRETATION ) THESIS Submitted to Ushuluddin and Humaniora Faculty in Partial Fulfillment of the Requirements For the Degree Strata-1 (S.1) of Islamic Theology on Tafsir Hadith Departement Written By: HILYATUZ ZULFA NIM: 114211022 USHULUDDIN AND HUMANIORA FACULTY STATE OF ISLAMIC UNIVERSITY WALISONGO SEMARANG 2015 i DECLARATION I certify that this thesis is definitely my own work. I am completely responsible for content of this thesis. Other writer’s opinions or findings included in the thesis are quoted or cited in accordance with ethical standards. Semarang, July 13, 2015 The Writer, Hilyatuz Zulfa NIM. 114211022 ii iii iv MOTTO QS. Al-Furqan: 67 . And [they are] those who, when they spend, do so not excessively or sparingly but are ever, between that, [justly] moderate (Q.S 25: 67) QS. Al-Isra’ : 29 . And do not make your hand [as] chained to your neck or extend it completely and [thereby] become blamed and insolvent. v DEDICATION This thesis is dedicated to: My beloved parents : H. Asfaroni Asror, M.Ag and Hj.Zumronah, AH, S.Pd.I, love and respect are always for you. My Sister Zahrotul Mufidah, S.Hum. M.Pd, and Zatin Nada, AH. My brother M.Faiz Ali Musyafa’ and M. Hamidum Majid. My husband, M. Shobahus sadad, S.Th.I (endut, iyeng, ecek ) Thank you for the valuable efforts and contributions in making my education success. My classmates, FUPK 2011, “PK tuju makin maju, PK sab’ah makin berkah, PK pitu unyu-unyu.” We have made a history guys. -
Translation Loss in Translation of the Glorious Quran, with Special Reference to Verbal Similarity
Translation Loss in Translation of the Glorious Quran, with Special Reference to Verbal Similarity Batoul Ahmed Omer Translation Loss in Translation of the Glorious Quran, with Special Reference to Verbal Similarity Batoul Ahmed Omer Abstract The process of translation is highly delicate and extremely difficult task to undertake when it deals with the translation of the Quran which, of course, transforms the Quran as the WORD of Allah into Arabic to the speech of a human being in another language. Translations of the Quran into all languages are indispensable to communicate the Divine message to Non-Arabic Muslims as well as Non-Muslims around the world. Nowadays, numerous translations are available for non-Arabic speakers. Many English translations have been widely criticized for their inability to capture the intended meaning of Quranic words and expressions. These translations proved the inimitability of the Qur'anic discourse that employs extensive and complex syntactical and rhetoric features and that linguistically the principle of absolute untranslatability applies to the Quran. Consequently, partial or complete grammatical and semantic losses are encountered in translation due to the lack of some of these features in English. These translation losses is particularly apparent in translation of verbal similarity in the Quranic verses, as an abundant phenomenon in the Quran, in the form of over-, under-, or mistranslation of a source text (ST). This study attempted to investigate these translation losses in the translation of the Holy Quran focusing on verbal similarity as an impressive way of expression and a rhetorical figure widely used in the Quran. Qualitative descriptive approach was adopted to analyze the data extracted from among the best known translations of the Quran, (Abdallah Yusuf Ali 1973) Translation of the Meaning of the Glorious Quran into English and Pickthall’s (1930) The Meaning of the Holy Quran and Arthur John Arberry (1905-1969) The Koran Interpreted. -
The Concept of Jihad in Islam
IOSR Journal Of Humanities And Social Science (IOSR-JHSS) Volume 21, Issue 9, Ver. 7 (Sep. 2016) PP 35-42 e-ISSN: 2279-0837, p-ISSN: 2279-0845. www.iosrjournals.org The Concept of Jihad In Islam Ramlan TengkuErwinsyahbana Nurul Hakim Abstract.:-It is an undisputable fact that jihad is an Islamic teaching that is explicitly mentioned in Quran, Hadith, ijma'as well as various fiqh literature from classical time to the contemporary time. Jihad term often used for things that are destructive by western scholars and society. For them, jihad is synonymous with terrorism. The similarization of the word Jihad with the word terrorism in the Western perception is strongly reinforced by a series of terror committed by Muslims in the name of jihad. These acts have been increasingly affecting the interpretation of the word jihad in a negative way although in reality that is not the case in a contemporary context. Jihad in contemporary understanding is not just a war against visible enemies but also a war against the devil and carnality. Even a war against visible enemies that are written in classical fiqh books has now replaced by a contemporary interpretation of jihad against the enemies, as was done by Dr. ZakirNaik. KEYWORDS:Concept, Jihad and Islam I. INTRODUCTION When the 9/11 attack hit the United States more than a decade ago, the term jihad became a trending topic worldwide. The US and other Western countries in general claim that the perpetrators of the 9/11 attack were following the doctrine of Jihad in Islam in order to fight against America and its allies around the world.