Introduction to Quranic Sciences
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Making Sense of Daesh in Afghanistan: a Social Movement Perspective
\ WORKING PAPER 6\ 2017 Making sense of Daesh in Afghanistan: A social movement perspective Katja Mielke \ BICC Nick Miszak \ TLO Joint publication by \ WORKING PAPER 6 \ 2017 MAKING SENSE OF DAESH IN AFGHANISTAN: A SOCIAL MOVEMENT PERSPECTIVE \ K. MIELKE & N. MISZAK SUMMARY So-called Islamic State (IS or Daesh) in Iraq and Syria is widely interpreted as a terrorist phenomenon. The proclamation in late January 2015 of a Wilayat Kho- rasan, which includes Afghanistan and Pakistan, as an IS branch is commonly interpreted as a manifestation of Daesh's global ambition to erect an Islamic caliphate. Its expansion implies hierarchical order, command structures and financial flows as well as a transnational mobility of fighters, arms and recruits between Syria and Iraq, on the one hand, and Afghanistan–Pakistan, on the other. In this Working Paper, we take a (new) social movement perspective to investigate the processes and underlying dynamics of Daesh’s emergence in different parts of the country. By employing social movement concepts, such as opportunity structures, coalition-building, resource mobilization and framing, we disentangle the different types of resource mobilization and long-term conflicts that have merged into the phenomenon of Daesh in Afghanistan. In dialogue with other approaches to terrorism studies as well as peace, civil war and security studies, our analysis focuses on relations and interactions among various actors in the Afghan-Pakistan region and their translocal networks. The insight builds on a ten-month fieldwork-based research project conducted in four regions—east, west, north-east and north Afghanistan—during 2016. We find that Daesh in Afghanistan is a context-specific phenomenon that manifests differently in the various regions across the country and is embedded in a long- term transformation of the religious, cultural and political landscape in the cross-border region of Afghanistan–Pakistan. -
Islamic Law with the Qur’Ĉn and Sunnah Evidences
Islamic Law with the Qur’Ĉn and Sunnah Evidences (From ٖanafţ Perspective) Dr. Recep Dogan FB PUBLISHING SAN CLEMENTE Copyright © 2013 by Dr. Recep Dogan All rights reserved. No part of this book may be reproduced in any form or by any electronic or mechanical means including photocopying, recording, and information storage and retrieval systems—except in the case of brief quotations embodied in critical articles or reviews—without permission in writing from its publisher, FB Publishing. Published by: FB Publishing 645 Camino De Los Mares Suite 108-276 San Clemente, CA 92673 Visit our website at www.fbpublishinghouse.com Cover design: Cover Design: Gokmen Saban Karci Book Design: Daniel Middleton | www.scribefreelance.com ISBN: 978-0-9857512-4-1 First Edition, July 2013 Published in the United States of America CONTENTS PREFACE ......................................................................................................................... IX TRANSLITERATION TABLE ......................................................................................... xi FIQH ................................................................................................................................ 12 THE LITERAL MEANING OF FIQH ........................................................................... 12 M) ................................................................................... 14 THE LEGAL RULES (AٖK LEGAL CAPACITY (AHLIYAH) IN ISLAMIC LAW ..................................................... 15 M-I SHAR’IYYA) ........................................... -
Exp. of the Hadith of Jibril About Islam – Sh. 'Abd Al-Muhsin Al-'Abbad
Explanation of the Hadlth of Jibrll About the Teachings of Islam AI-’Allamah ’Abd al-Muhsin Ibn Hamad al-’Abbad Professor at the Islamic University of al Madlnah. Saudi Arabia REVISED SECOND EDITION 2 © 2010 Sunnah Publishing All rights reserved. No part of this Book may be reprinted or reproduced or utilized in any form, or by any electrical, mechanical or other means now known, or hereafter invented, including photocopying and recording, without prior permission from the publishers. Second Edition: i44iH/April 2020CE Translation: Maaz Qureshi Cover Design: Usui Design ISBN: 978-0-9828084-8-1 Published by: Sunnah Publishing Grand Rapids MI, USA [email protected] Our Website: Http://www.SunnahPublishing.net Http://www.MasjidSunnah.org 3 Transliteration Chart Library of Congress/ALA From From Isolated Middle Roman Name Right Left ll L —— 7 a/*/** alif — -f b ba O J t ta k & - th tha jlm c Er j h ha c c- — - kh kha t c- — —— d dal i —— dh dhal J —— r ra j > —— z zay u— —_ s sin * k k O" oi'- sh shin CP- s sad J° J=- —si? d dad J, Jx. 7 >_ J* t ta is A_ Js z za _c- 1 ‘ayn t t -~- _C- ghayn t t — gh f fa’ 3 6- —a- _s q qaf jl eL j>L s k kaf J J- J 1 lam f r — —A m mlm o 0- — n nun 5/0 ta / ha/ta -4- h /t/’ marbutah J J- — -- w / u waw lJ- s- -i y / I ya LS" —— a alif maqsurah S 6 A Word about the ligatures for Arabic Invocations mam Yahya Ibn Sharaf al-Nawaw! (d.676H) - Aifcjsj - said, “ It is highly Irecommended to invoke Allah’s pleasure and mercy upon the Companions and the tdbiin and those that came after them from the Scholars, righteous worshippers and the rest o f the people o f excellence. -
Gce 'O' Level Islamiyat : Paper 01
GCE ‘O’ LEVEL ISLAMIYAT : PAPER 01 Topical Questions and Mark Scheme Compiled By : Syed Ruman Wajih Topical Past papers &Marking Schemes 2004------------ ------------ Islamiyat 2058/1 | 1 Topical Past papers &Marking Schemes 2004----------------- Islamiyat 2058/1 (PaperI) History and Importance of Quran Q1. (a) Briefly describe the four main sources of legal thinking in Islam. [12] (b) Give one example each to show how the third and fourth of these legal sources are used. [4] {November-05} (a) [Give up to 3 marks for each description.] • The Qur’an is the major source of instruction and thinking. • Its clear teachings are never questioned. • It is always referred to since no legal teaching ever contradicts it. • The Sunna of the Prophet is an authority next to the Qur’an. • It gives fuller teachings of what the Qur’an states in brief. • It and the Qur’an always agree. • It is taken as an authority where the Qur’an is silent. • The consensus of the community, ijma’, is referred to when the previous sources do not offer clear guidance. • It is understood as the agreement of believers on a point of faith or action. • Some take it as the consensus of the first generation of Muslims, others as the consensus of legal experts. • It never disagrees with the previous sources. • The Prophet said, ‘My community will never agree on error.’ • Analogy, qiyas, is employed when the previous sources do not offer clear guidance. • It involves an individual expert making a new decision on the basis of known teachings. • He compares the unknown with the known and identifies the common points between them. -
Earning Halal in Islam
EARNING HALAL IN ISLAM Mufti Shoebullah Khan Abstaining from Haram, and benefiting from the Halal income is as much necessary for the Muslims as the observance of Salah and payment of Zakah. It is a very surprising thing to mention that there is a very small number in the Muslim community who differentiate between the Halal and Haram methods of earning wealth. Many of them are of the opinion that as long as the end justifies the means, they do not have to care how they earn their money. To make the matter all the more difficult, some people even dare to say: “Why is a particular thing prohibited in Islam? What is wrong with benefiting from something? Why is a certain thing labeled as forbidden in the Islamic Shariah?” While the fact remains that it is derogatory to the rank of a Muslim to raise objections about the Revelations of Allah, the Almighty and harbor any doubts in his mind regarding His injunctions and Commandments in the Holy Qur‟an. However, it is a shocking phenomenon, and a sad fact for the Muslim society that a large number of Muslims now do not discriminate between the Halal and Haram earnings. They are involved in earning money by hook or by crook and seeking employments in undesirable occupations. They are deeply occupied in adopting all methods of amassing wealth, through all unfair and unjust means at their disposal. For this reason, we want to enlighten the Muslim community on the do‟s and don‟ts of Islam where earning money is concerned, and employing themselves in questionable institutions to earn their livelihood for themselves and their families, and the punishment of accumulating wealth by unfair means, so that those who fear Allah may keep themselves from committing what is prohibited in Islam and adopt the ways that are hundred percent Halal, and in this way win the pleasure of Allah in both the worlds for it is a form of worship in Islam. -
Halal Vs. Kosher
Halal vs Kosher - Difference and Comparisonvisited |on Diffe 2/20/2019n Page 1 of 8 Compare Anything ›› vs. GO Halal vs. Kosher Diffen › Philosophy › Religion › Judaism Halal and Kosher are terms often heard in the context of meat and dairy, and although it's common knowledge that the terms refer to guidelines on what can be consumed and what cannot, few know what either really means, let alone how they differ. "Is this kosher?" has become a common expression that has transcended the context of religion and food to the point that it simply means "Is this acceptable?" in a colloquial sense. Halal and Kosher refer to what's permitted by Islamic and Jewish religious laws respectively. Halal is an Islamic term that means lawful or permitted. Although halal in a broad sense can refer to anything that's permitted by Islam, it's most often used in the context of permissible dietary habits, specifically when it comes to meat consumption. Kosher is a similar term used to describe food that is proper or fit for consumption according to Kashrut, the Jewish dietary law. This comparison will restrict itself to the context of religious dietary laws. Comparison chart Differences — Similarities — Halal Kosher Introduction Ḥalal is anything that is Kosher foods are those that permissible according to Islamic conform to the regulations of law. The term covers and kashrut, the Jewish dietary law. designates not only food and drink as permissible according to Islamic law, but also all matters of daily life. Guidelines Follows Islamic dietary law Follows Jewish dietary law Etymology “Halal” in Arabic means Derived from the Hebrew word permissible or lawful. -
The Firsts • Notes
Abu Hudhaifa Ibn Utbah Seeking Another Status His name was Hashim, he did not have a son named Hudhaifa, or perhaps he had passed away at a young age. He was known for being very tall, handsome and having impeccable manners, being gentle, generous, and kind. One of his mannerisms was that he was quiet, despite his position. Utbah Abu Hudhaifa was from the tribe of Abu Shams, son of Utbah, one of the most influential ﷺ leaders of this tribe from Quraish. Utbah tried to negotiate with Prophet Muhammad and offered him great wealth, fame, prominence, or kingship of Mecca to stop spreading healing expenses if all ﷺ Islam's message. Utbah offered to pay for Prophet Muhammad's this was a result of a psychological condition. After politely listening to his offers, Prophet replied by reciting the Quran, starting with Sura Al Fussilat until he ﷺ Muhammad ﷺ reached Sura Al Sajida. Utbah was stunned by the recitation, and Prophet Muhammad told him that now it was time for Utbah to decide whether or not to accept the message and that he would not leave his message for anything that he was offered. When Utbah returned to Quraish, his face was changed after hearing the Quranic recitation. His heart, however, had not changed. He said that his advice was to leave Prophet .alone because he no longer believed it was witchcraft, sorcery, or poetry ﷺ Muhammad and his ﷺ They did not accept that approach, and they kept fighting the Prophet companions. Family Ties & Status Abu Hudhaifa’s mother was divorced from Utbah, accepted Islam, and later made the hijrah to Abyssinia. -
To Be a Muslim
To Be A Muslim Fathi Yakan All praises to Allah, and blessings and peace to His Mes- talist West of Euro-America and the socialist West of Russia, senger. This book is divided into two parts. The first part both ”rightists” and ”leftists.” Muslims are finally learning that focuses on the characteristics that every single Muslim should the void in their own midst can never be filled by White House portray in order to fulfill the conditions of being a Muslim in programs, Kremlin plans, the thought of Marx, and Lenin, or both belief and practice. Many people are Muslim by identity, the principles of Che Guevara and Ho Chi Minh because they were ”born Muslim” from Muslim parents. They The Muslim Ummah must recognize that Allah intends it may not know what Islam really means or its requirements, and to have its identity different from others, so that all peoples of so may lead a very secular life. The purpose of this first part the world may develop theirs by applying the universal din of is to explain the responsibility of every Muslim to become a truth and justice in personal and community life. Recognition knowledgeable and true believer in Islam. of this Islamic identity is the first step for the Muslim Ummah The second part of this book discusses the responsibility to revolutionize the thought and politics of the world. to become an activist for Islam and participate in the Islamic Movement. It explains the nature of this movement and its goals, philosophy, strategy, and tactics, as well as the desirable Contents characteristics of it members. -
Tracing Islamic Extremist Ideologies: the Historical Journey of Jihad from the Late Antique Period to the 21St Century Nikhil Kanade Claremont Mckenna College
Claremont Colleges Scholarship @ Claremont CMC Senior Theses CMC Student Scholarship 2016 Tracing Islamic Extremist Ideologies: The Historical Journey of Jihad from the Late Antique Period to the 21st Century Nikhil Kanade Claremont McKenna College Recommended Citation Kanade, Nikhil, "Tracing Islamic Extremist Ideologies: The iH storical Journey of Jihad from the Late Antique Period to the 21st Century" (2016). CMC Senior Theses. Paper 1389. http://scholarship.claremont.edu/cmc_theses/1389 This Open Access Senior Thesis is brought to you by Scholarship@Claremont. It has been accepted for inclusion in this collection by an authorized administrator. For more information, please contact [email protected]. Claremont McKenna College TRACING ISLAMIC EXTREMIST IDEOLOGIES: THE HISTORICAL JOURNEY OF JIHAD FROM THE LATE ANTIQUE PERIOD TO THE 21ST CENTURY submitted to Professor Heather Ferguson by Nikhil Kanade For Senior Thesis Academic Year 2015-2016 April 25, 2016 Table of Contents Acknowledgements .................................................................................................................... 1 Introduction ............................................................................................................................... 3 Chapter One Demystifying the Origins of Jihad: The Emergence of Religiously Justified Warfare in the Late Antique World & Islam’s Inheritance ............................................... 10 The Late Antique World and the Prophet Muhammad ........................................................ -
DUA of WITR PRAYER (AL-QUNUT) by Basharath Alikhan
DUA OF WITR PRAYER (AL-QUNUT) By Basharath Alikhan اللَّ ُه َّم إنَّا نَ ْستَ ِع ْينُ َك َونَ ْستَ ْغ ِف ُر َك َونُ ْؤ ِم ُن بِ َك َونَتَ َو َّك ُل َعلَ ْي َك َونُثْنِي َعلَ ْي َك ا ْل َخ ْي َر َونَ ْش ُك ُر َك َوﻻَ نَ ْكفُ ُر َك َونَ ْخلَ ُع َونَتْ ُر ُك َم ْن يَ ْف ُج ُر َك اللَّ ُه َّم إيَّا َك نَ ْعبُ ُد َولَ َك نُ َص ِل ي َونَ ْس ُج ُد َوإِلَ ْي َك نَ ْسعَى َونَ ْح ِف ُد نَ ْر ُج ْو َر ْح َمتَ َك َونَ ْخ َشى َع َذابَ َك إ َّن َع َذابَ َك بِا ْل ُكفَّا ِر ُم ْل ِح ق O Allah, indeed we seek assistance from You and ask forgiveness from You, and we believe in You and Trust in You, and we send You good praises, and we thank You and do not disbelieve in You, and we renounce and disavow those who sin against You. O Allah, we worship You alone and for You we offer prayers and prostrate ourselves, and towards You we strive and rush towards good. We hope in Your mercy and fear Your punishment. Indeed, Your punishment will overtake the disbelievers. [Ibn Abi Shayba]* DISCUSSION POINTS This dua expresses our relationship with Allah Most High and our desire to seek His forgiveness and mercy. The Prophet (Allah bless him and give him peace) regularly recited this supplication during his witr prayer, which is a mandatory (wajib) prayer that is performed any time after Isha and before Fajr. -
The Authenticity of the Qur'an
The authenticity of the Qur’an BS Foad, M.D 2011 What is the evidence that the Qur’an is indeed a divine 1-The evidence is in the Qur’an itself: -Its verses are clear and logical -It provides guidance and addresses our hearts & souls -None of its verses were proven wrong -It was preserved in its original form 2-Muhammad (PBUH) was illiterate: how can he produce such a Qur’an? 3-No one could produce such a Qur’an Qur’anic verses are clear and logical The Qur’an encourages us to think, consider and reflect and ask us to ponder its verses “Do they not ponder on the Qur’an? Had it been from other than God, they would surely have found in it much discrepancy” An-Nesa’a 4: 82 Qur’anic verses are clear and logical Study the Qur’an and reflect on its verses “Here is a Book which We have sent to you, full of blessings, that they may reflect on its signs, and that men of understanding may receive admonition” Sa D 38: 29 Qur’anic verses are clear and logical The relationship between the spouses is a sign of God “And among His signs is that He created for you mates from among yourselves, that you may dwell in tranquility with them, and He has put love and mercy between your hearts. Indeed in this are signs for those who reflect” Ar-Rum 30: 21 Qur’anic verses are clear and logical Our human diversity is a sign of God “And among His signs is the creation of the heavens and the earth, and the variations in your languages and your colors. -
IH3CRT03 - the Glorious Caliphate
QUESTION PAPER - ISLAMIC HISTORY IH3CRT03 - The Glorious Caliphate Time: Max. Marks: Multiple Choice Questions (Answer all questions) 1. The title ‘Siddiq’ was given to: (A) Abu Bakr (B) Umar (C) Uthman (D) Ali 2. The title ‘Farooq’ was given to: (A) Abu Bakr (B) Umar (C) Uthman (D) Ali 3. Hijrah calendar was introduced by: (A) Abu Bakr (B) Umar (C) Uthman (D) Ali 4. Slavery was abolished by the Pious Caliph: (A) Abu Bakr (B) Umar (C) Uthman (D) Ali 5. Saifullah was: (A) Ali (B) Abu Ubaida (C) Khalid ibn Walid (D) Abdullah ibn Zubair 6. The capital of Hazrat Ali was: (A) Mecca (B) Medina (C) Kufa (D) Damascus 7. The Riddah war was held during the reign of : (A) Abu Bakr (B) Umar (C) Uthman (D) Ali 8. The rule of Hazrat Umar was started on: (A) 632 (B) 633 1 (C) 634 (D) 635 9. In the Battle of Yarmuk Muslims captured: (A) Syria (B) Persia (C) Egypt (D) Jerusalem 10. The fall of Jerusalem under Muslim was led by: (A) Khalid ibn Walid (B) Amr ibn Aas (C) Abu Ubaida (D) Ikrima 11. The Battle of Namaraq is associated with the Muslim occupation of: (A) Syria (B) Persia (C) Egypt (D) Jerusalem 12. The first civil war in Islam is: (A) Battle of Badr (B) Battle of Qadisiya (C) Battle of Bridge (D) Battle of Camel 13. The first conquest of Egypt under Muslims was led by: (A) Khalid ibn Walid (B) Amr ibn Aas (C) Abu Ubaida (D) Zayd 14. Kheraj is: (A) Land Tax (B) Poll Tax (C) Spoils of War (D) Charity Payment 15.