1.
God in Islam
–
In Islamic theology, God is the all-powerful and all-knowing creator, sustainer, ordainer and judge of everything in existence. Islam emphasizes that God is strictly singular, unique, inherently One, also all-merciful, the Surat 112 Al-Ikhlāş says, He is God, One. He neither begets nor is born, Nor is there to Him any equivalent, in Islam, there are 99 known names of God, each of which evoke a distinct attribute of God. All these names refer to Allah, the supreme and all-comprehensive god, among the 99 names of God, the most familiar and frequent of these names are the Compassionate and the Merciful. Creation and ordering of the universe is seen as an act of mercy for which all creatures sing Gods attributes. Allah is the Arabic word referring to God in Abrahamic religions and it is distinguished from ilāh, the Arabic word meaning deity, which could refer to any of the gods worshipped in pre-Islamic Arabia. God is described and referred to in the Quran and hadith by certain names or attributes, the Quran refers to the attributes of God as most beautiful names. According to Gerhard Böwering, They are traditionally enumerated as 99 in number to which is added as the highest Name, there are numerous conventional phrases and expressions invoking God. Islams most fundamental concept is a strict monotheism called tawhid, affirming that God is one, the basic creed of Islam, the Shahada, involves لا إله إلا الله, or, I testify there is no god other than God. Muslims reject the Christian doctrine of the Trinity and divinity of Jesus, according to Vincent J. Tawhid constitutes the foremost article of the Muslim profession. The deification or worship of anyone or anything other than God is the biggest sin in Islam, the entirety of the Islamic teaching rests on the principle of Tawhid. God is the creator of the universe and all the creatures in it, praise is to Allah, Creator of the heavens and the earth, made the angels messengers having wings, two or three or four. He increases in creation what He wills, indeed, Allah is over all things competent. And it is We Who have constructed the heavens with might and verily and we created man from an extract of clay. Then We made him as a drop in a place of settlement, so blessed be Allah, the Best of creators. Be dutiful to your Lord, Who created you from a person and from Him He created his wife. And verily Allah is my Lord and your Lord, the most commonly used names in the primary sources are Al-Rahman, meaning Most Compassionate and Al-Rahim, meaning Most Merciful. God is said to love forgiving, with a hadith stating God would replace a sinless people with one who sinned but still asked repentance
2.
Allah
–
Allah is the Arabic word for God in Abrahamic religions. In the English language, the word refers to God in Islam. The word is thought to be derived by contraction from al-ilāh, which means the god, and is related to El and Elohim, the word Allah has been used by Arabic people of different religions since pre-Islamic times. More specifically, it has used as a term for God by Muslims. It is now used by Muslims and Arab Christians to refer to God. It is also often, albeit not exclusively, used in this way by Bábists, Baháís, Indonesian and Maltese Christians, similar usage by Christians and Sikhs in West Malaysia has recently led to political and legal controversies. The etymology of the word Allāh has been discussed extensively by classical Arab philologists, grammarians of the Basra school regarded is as either formed spontaneously or as the definite form of lāh. The majority of modern scholars subscribe to the theory. Cognates of the name Allāh exist in other Semitic languages, including Hebrew, the corresponding Aramaic form is Elah, but its emphatic state is Elaha. It is written as ܐܠܗܐ in Biblical Aramaic and ܐܲܠܵܗܵܐ in Syriac as used by the Assyrian Church, Biblical Hebrew mostly uses the plural form Elohim, but more rarely it also uses the singular form Eloah. Regional variants of the word Allah occur in both pagan and Christian pre-Islamic inscriptions, different theories have been proposed regarding the role of Allah in pre-Islamic polytheistic cults. Some authors have suggested that polytheistic Arabs used the name as a reference to a god or a supreme deity of their pantheon. The term may have been vague in the Meccan religion, according to one hypothesis, which goes back to Julius Wellhausen, Allah was a designation that consecrated the superiority of Hubal over the other gods. However, there is evidence that Allah and Hubal were two distinct deities. Some inscriptions seem to indicate the use of Allah as a name of a polytheist deity centuries earlier, some scholars have suggested that Allah may have represented a remote creator god who was gradually eclipsed by more particularized local deities. There is disagreement on whether Allah played a role in the Meccan religious cult. No iconic representation of Allah is known to have existed, muhammads fathers name was ʿAbd-Allāh meaning the slave of Allāh. The Aramaic word for God in the language of Assyrian Christians is ʼĔlāhā, arabic-speakers of all Abrahamic faiths, including Christians and Jews, use the word Allah to mean God
3.
Jalla Jalaluhu
–
In Islamic theology, God is the all-powerful and all-knowing creator, sustainer, ordainer and judge of everything in existence. Islam emphasizes that God is strictly singular, unique, inherently One, also all-merciful, the Surat 112 Al-Ikhlāş says, He is God, One. He neither begets nor is born, Nor is there to Him any equivalent, in Islam, there are 99 known names of God, each of which evoke a distinct attribute of God. All these names refer to Allah, the supreme and all-comprehensive god, among the 99 names of God, the most familiar and frequent of these names are the Compassionate and the Merciful. Creation and ordering of the universe is seen as an act of mercy for which all creatures sing Gods attributes. Allah is the Arabic word referring to God in Abrahamic religions and it is distinguished from ilāh, the Arabic word meaning deity, which could refer to any of the gods worshipped in pre-Islamic Arabia. God is described and referred to in the Quran and hadith by certain names or attributes, the Quran refers to the attributes of God as most beautiful names. According to Gerhard Böwering, They are traditionally enumerated as 99 in number to which is added as the highest Name, there are numerous conventional phrases and expressions invoking God. Islams most fundamental concept is a strict monotheism called tawhid, affirming that God is one, the basic creed of Islam, the Shahada, involves لا إله إلا الله, or, I testify there is no god other than God. Muslims reject the Christian doctrine of the Trinity and divinity of Jesus, according to Vincent J. Tawhid constitutes the foremost article of the Muslim profession. The deification or worship of anyone or anything other than God is the biggest sin in Islam, the entirety of the Islamic teaching rests on the principle of Tawhid. God is the creator of the universe and all the creatures in it, praise is to Allah, Creator of the heavens and the earth, made the angels messengers having wings, two or three or four. He increases in creation what He wills, indeed, Allah is over all things competent. And it is We Who have constructed the heavens with might and verily and we created man from an extract of clay. Then We made him as a drop in a place of settlement, so blessed be Allah, the Best of creators. Be dutiful to your Lord, Who created you from a person and from Him He created his wife. And verily Allah is my Lord and your Lord, the most commonly used names in the primary sources are Al-Rahman, meaning Most Compassionate and Al-Rahim, meaning Most Merciful. God is said to love forgiving, with a hadith stating God would replace a sinless people with one who sinned but still asked repentance
4.
Islamic calligraphy
–
Islamic calligraphy is the artistic practice of handwriting and calligraphy, based upon the alphabet in the lands sharing a common Islamic cultural heritage. It includes Arabic, Ottoman, and Persian calligraphy and it is known in Arabic as khatt Islami, meaning Islamic line, design, or construction. The development of Islamic calligraphy is strongly tied to the Quran, chapters, deep religious association with the Quran, as well as suspicion of figurative art as idolatrous has led calligraphy to become one of the major forms of artistic expression in Islamic cultures. As Islamic calligraphy is highly venerated, most works follow examples set by well established calligraphers, in antiquity, a pupil would copy a masters work repeatedly until their handwriting was similar. The most common style is divided into angular and cursive, each divided into several sub-styles. Some styles are often written using a metallic-tip pen, Islamic calligraphy is applied on a wide range of decorative mediums other than paper, such as tiles, vessels, carpets, and inscriptions. Before the advent of paper, papyrus and parchment were used for writing, the advent of paper revolutionized calligraphy. While monasteries in Europe treasured a few volumes, libraries in the Muslim world regularly contained hundreds. Coins were another support for calligraphy, beginning in 692, the Islamic caliphate reformed the coinage of the Near East by replacing visual depiction with words. This was especially true for dinars, or gold coins of high value, generally the coins were inscribed with quotes from the Quran. By the tenth century, the Persians, who had converted to Islam, so precious were calligraphic inscribed textiles that Crusaders brought them to Europe as prized possessions. A notable example is the Suaire de Saint-Josse, used to wrap the bones of St. Josse in the Abbey of St. Josse-sur-Mer near Caen in northwestern France, Kufic is the oldest form of the Arabic script. The style emphasizes rigid and angular strokes, which appears as a form of the old Nabataean script. The Archaic Kufi consisted of about 17 letters without diacritic dots or accents, afterwards, dots and accents were added to help readers with pronunciation, and the set of Arabic letters rose to 29. It is developed around the end of the 7th century in the areas of Kufa, Iraq, the style later developed into several varieties, including floral, foliated, plaited or interlaced, bordered, and squared kufi. There were no set rules of using the Kufic script, the common feature is the angular, linear shapes of the characters. Common varieties include square Kufic, a known as bannai. Contemporary calligraphy using this style is popular in modern decorations
5.
Schools of Islamic theology
–
See Islamic schools and branches for different schools of thought, see aqidah for the concept of the different creeds in Islam, see Kalam for the concept of theological discourse. Schools of Islamic theology are various Islamic schools and branches in different schools of thought regarding aqidah, according to Muhammad Abu Zahra, Qadariyah, Jahmis, Murjiah, Muʿtazila, Batiniyya, Ashari, Maturidi, Athari are the ancient schools of aqidah. The main split between Sunni and Shia Islam was initially more political than theological, but over time theological differences have developed, aqidah is an Islamic term meaning creed or belief. 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. The term is translated as theology. Such traditions are divisions orthogonal to sectarian divisions of Islam, one of the earliest systematic theological school to develop, in the mid 8th-century, was Mutazila. In the 10th century, the Ashari school developed as a response to Mutazila, Ashari still taught the use of reason in understanding the Quran, but denied the possibility to deduce moral truths by reasoning. This was opposed by the school of Maturidi, which taught that moral truths may be found by the use of reason without the aid of revelation. Another point of contention was the position of iman vs. taqwa. Sunni Muslims are the largest denomination of Islam and are known as Ahl as-Sunnah wa’l-Jamā‘h or simply as Ahl as-Sunnah, 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, Sunni Muslims regard the first four caliphs as al-Khulafā’ur-Rāshidūn or The Rightly Guided Caliphs. A scholar of kalam is referred to as a mutakallim as distinguished from philosophers, jurists, after leaving the Mutazili school, Al-Ashari formulated the theology of Sunni Islam. He was followed in this by a number of distinguished scholars. The most famous of these are Abul-Hassan Al-Bahili, Abu Bakr Al-Baqillani, al-Juwayni, Al-Razi, thus Al-Ashari’s school became, together with the Maturidi, the main schools reflecting the beliefs of the Sunnah. Ashari is a school of early Islamic philosophy founded in the 10th century by Abu al-Hasan al-Ashari and it was instrumental in drastically changing the direction of Islam. The Asharite view was that comprehension of the nature and characteristics of God were beyond human capability. A Maturidi is one who follows Abu Mansur Al Maturidis theology, points which differ are the nature of belief and the place of human reason. The Maturidis state that belief does not increase nor decrease but remains static, the Asharis say that belief does in fact increase and decrease
6.
Tawhid
–
Tawhid is the indivisible oneness concept of monotheism in Islam. Tawhid is the religions most fundamental concept and holds that God is One, because of the principle of Tawhid the Islamic belief in God is considered Unitarian. Tawhid constitutes the foremost article of the Muslim profession of faith, the first part of the Shahada is the declaration of belief in the oneness of God. To attribute divinity to an entity, known as shirk, is an unpardonable sin according to the Quran. Muslims believe that the entirety of the Islamic teaching rests on the principle of Tawhid, There is an uncompromising monotheism at the heart of the Islamic beliefs which is seen, from an Islamic standpoint, as distinguishing Islam from other major religions. The Quran asserts the existence of a single and absolute truth that transcends the world, a unique, independent and indivisible being, who is independent of the entire creation. God, according to Islam, is a universal God, rather than a local, tribal, or parochial one—God is an absolute, who integrates all affirmative values and brooks no evil. Islamic intellectual history can be understood as an unfolding of the manner in which successive generations of believers have understood the meaning. Islamic scholars have different approaches toward understanding it, Islamic theology, jurisprudence, philosophy, Sufism, even to some degree the Islamic understanding of natural sciences, all seek to explain at some level the principle of tawhid. The classical definition of tawhid was limited to declaring or preferring belief in one God, in modern Arabic, the verbs wahhada or yuwahhidu mean to unite or bring together something that which wasnt one, which reflects the struggle of monotheism against polytheism. Attribution of divinity to an entity, shirk, is considered a denial of the truth of God. Associating others with God is known as shirk and is the antithesis of Tawhid and it is usually but not always in the form of idolatry and supplicating to others than Allah, or believing that they hold the same attributes as him in an equal or lesser degree. Shirk is divided into two categories, Greater shirk, open and apparent, Lesser shirk, concealed or hidden, Greater Shirk consists of the above-mentioned deeds. A person commits lesser shirk or hidden polytheism when he claims to believe in God but his thoughts and actions do not reflect his belief. There are also forms of Shirk, they must be avoided as well. Within Islam, shirk is a crime, God may forgive any sin if one dies in that state except for committing shirk. Ali states that God is One means that God is away from likeness and numeration, the first step of religion is to accept, understand and realize him as the Lord. The correct form of belief in his unity is to realize that he is so absolutely pure and that is, one should realize that there is no difference between his person and his attributes, and his attributes should not be differentiated or distinguished from his person
7.
Aqidah
–
Aqidah is an Islamic term meaning creed. Many schools of Islamic theology expressing different views on aqidah exist, 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 and it is a branch of Islamic studies describing the beliefs of Islam. Literally, the word ʿaqīdah is derived from the Semitic root ʿqd, the first creed written as a short answer to the pressing heresies of the time is known as Fiqh Akbar and ascribed to Abu Hanifa. Two well known creeds were the Fiqh Akbar II representative of the Ashari and these creeds were more detailed than those described below. The six articles of faith or belief, derived from the Quran, in Sunni and Shia view, having Iman literally means having belief in Six Articles. However the importance of Iman relies heavily upon reason, Islam explicitly asserts that belief should be maintained in that which can be proven using faculties of perception and conception. Tawhid is the concept of monotheism in Islam, according to Islamic belief, Allah is the proper name of God, and humble submission to his will, divine ordinances and commandments is the pivot of the Muslim faith. He is the only God, creator of the universe, and he is unique and inherently one, all-merciful and omnipotent. The Quran declares the reality of Allah, His inaccessible mystery, His 99 descriptive names expressing a quality characteristic, Iman, in Islamic theology denotes a believers faith in the metaphysical aspects of Islam. Its most simple definition is the belief in the six articles of faith, the Hadith of Gabriel includes the Five Pillars of Islam in answer to the question, O messenger of God, what is Islam. This hadith is called the truly first and most fundamental creed. Salat is the practice of worship in Islam. Its importance for Muslims is indicated by its status as one of the Five Pillars of Islam, people who find it physically difficult can perform Salat in a way suitable for them. To perform valid Salat, Muslims must be in a state of ritual purity, in the terminology of Islamic law, sawm means to abstain from eating, drinking and sexual intercourse from dawn until dusk. The observance of sawm during the month of Ramadan is one of the Five Pillars of Islam. Zakat is the practice of giving by Muslims based on accumulated wealth and is obligatory for all who are able to do so. It is considered to be a responsibility for Muslims to ease economic hardship for others
8.
Tanzih
–
Tanzih is an Islamic religious concept meaning transcendence. In Islamic theology, two terms are attributed to Allah, tanzih and tashbih. The latter means nearness, closeness, accessibility, however, the fuller meaning of tanzih is declaring incomparability, i. e. affirming Allahs transcendent distance from humanity. This concept is eternally juxtaposed with Allahs tashbih, the literal meaning of the word is to declare something pure and free of something else. This definition affirms that Allah cannot be likened to anything, Nothing is like Him. and reinforces the fundamental, underlying Islamic belief in tawhid. The Divine Names of Allah associated with tanzih are those that indicate distance, transcendence, awe and fear, King, Avenger, Knowing, Praiseworthy, Slayer, Strong, Abaser and Independent
9.
Tashbih
–
Tashbih is an Islamic religious concept meaning closeness. In Islamic theology, two terms are attributed to Allah, tashbih and tanzih, or distance and transcendence. However, the meaning of tashbih is affirming similarity, i. e. affirming Allahs nearness to humanity. This concept is eternally juxtaposed with Allahs tanzih, the literal meaning of the word is to declare something similar to something else. This definition affirms that Allah has some similarity to his creations, but His attributes require some similarity to the world, as people associate compassion, mercy and wrath with our interpretation of such adjectives. The two, opposing aspects affect every aspect of a Muslims belief, action and relationship with Allah, tashbih is associated with Allahs Right Hand in contrast to tanzih being associated with his Left Hand. The Divine Names of Allah associated with tashbih are those that indicate nearness, closeness and mercy, Compassionate, Merciful, Desiring, Forgiver, Creator and Loving
10.
Arabic
–
Arabic is a Central Semitic language that was first spoken in Iron Age northwestern Arabia and is now the lingua franca of the Arab world. Arabic is also the language of 1.7 billion Muslims. It is one of six languages of the United Nations. The modern written language is derived from the language of the Quran and it is widely taught in schools and universities, and is used to varying degrees in workplaces, government, and the media. The two formal varieties are grouped together as Literary Arabic, which is the language of 26 states. Modern Standard Arabic largely follows the standards of Quranic Arabic. Much of the new vocabulary is used to denote concepts that have arisen in the post-Quranic era, Arabic has influenced many languages around the globe throughout its history. During the Middle Ages, Literary Arabic was a vehicle of culture in Europe, especially in science, mathematics. As a result, many European languages have borrowed many words from it. Many words of Arabic origin are found in ancient languages like Latin. Balkan languages, including Greek, have acquired a significant number of Arabic words through contact with Ottoman Turkish. Arabic has also borrowed words from languages including Greek and Persian in medieval times. Arabic is a Central Semitic language, closely related to the Northwest Semitic languages, the Ancient South Arabian languages, the Semitic languages changed a great deal between Proto-Semitic and the establishment of the Central Semitic languages, particularly in grammar. Innovations of the Central Semitic languages—all maintained in Arabic—include, The conversion of the suffix-conjugated stative formation into a past tense, the conversion of the prefix-conjugated preterite-tense formation into a present tense. The elimination of other prefix-conjugated mood/aspect forms in favor of new moods formed by endings attached to the prefix-conjugation forms, the development of an internal passive. These features are evidence of descent from a hypothetical ancestor. In the southwest, various Central Semitic languages both belonging to and outside of the Ancient South Arabian family were spoken and it is also believed that the ancestors of the Modern South Arabian languages were also spoken in southern Arabia at this time. To the north, in the oases of northern Hijaz, Dadanitic and Taymanitic held some prestige as inscriptional languages, in Najd and parts of western Arabia, a language known to scholars as Thamudic C is attested
11.
Quran
–
The Quran is the central religious text of Islam, which Muslims believe to be a revelation from God. It is widely regarded as the finest work in classical Arabic literature, the Quran is divided into chapters, which are then divided into verses. The word Quran occurs some 70 times in the text of the Quran, although different names, according to the traditional narrative, several companions of Muhammad served as scribes and were responsible for writing down the revelations. Shortly after Muhammads death, the Quran was compiled by his companions who wrote down and these codices had differences that motivated the Caliph Uthman to establish a standard version now known as Uthmans codex, which is generally considered the archetype of the Quran known today. There are, however, variant readings, with minor differences in meaning. The Quran assumes familiarity with major narratives recounted in the Biblical scriptures and it summarizes some, dwells at length on others and, in some cases, presents alternative accounts and interpretations of events. The Quran describes itself as a book of guidance and it sometimes offers detailed accounts of specific historical events, and it often emphasizes the moral significance of an event over its narrative sequence. The Quran is used along with the hadith to interpret sharia law, during prayers, the Quran is recited only in Arabic. Someone who has memorized the entire Quran is called a hafiz, some Muslims read Quranic ayah with elocution, which is often called tajwid. During the month of Ramadan, Muslims typically complete the recitation of the whole Quran during tarawih prayers, in order to extrapolate the meaning of a particular Quranic verse, most Muslims rely on the tafsir. The word qurʼān appears about 70 times in the Quran itself and it is a verbal noun of the Arabic verb qaraʼa, meaning he read or he recited. The Syriac equivalent is qeryānā, which refers to reading or lesson. While some Western scholars consider the word to be derived from the Syriac, regardless, it had become an Arabic term by Muhammads lifetime. An important meaning of the word is the act of reciting, as reflected in an early Quranic passage, It is for Us to collect it, in other verses, the word refers to an individual passage recited. Its liturgical context is seen in a number of passages, for example, So when al-qurʼān is recited, listen to it, the word may also assume the meaning of a codified scripture when mentioned with other scriptures such as the Torah and Gospel. The term also has closely related synonyms that are employed throughout the Quran, each synonym possesses its own distinct meaning, but its use may converge with that of qurʼān in certain contexts. Such terms include kitāb, āyah, and sūrah, the latter two terms also denote units of revelation. In the large majority of contexts, usually with an article, the word is referred to as the revelation
12.
Sunnah
–
Sunnah is the verbally transmitted record of the teachings, deeds and sayings, silent permissions of the Islamic prophet Muhammad, as well as various reports about Muhammads companions. The Quran and the Sunnah make up the two sources of Islamic theology and law. The Sunnah is also defined as a path, a way, in the pre-Islamic period, the word sunnah was used with the meaning manner of acting, whether good or bad. During the early Islamic period, the term came to refer to any good precedent set by people of the past, the sunnah of Muhammad includes his specific words, habits, practices, and silent approvals. Instituting these practices was, as the Quran states, a part of Muhammads responsibility as a messenger of God, recording the sunnah was an Arabian tradition and, once people converted to Islam, they brought this custom to their religion. The word Sunnah is also used to refer to religious duties that are optional, Sunnah is an Arabic word that means habit or usual practice. Sunni Muslims are also referred to as Ahl as-Sunnah wal-Jamāah or Ahl as-Sunnah for short, some early Sunnî Muslim scholars reportedly used the term the Sunnah narrowly to refer to Sunnî Doctrine as opposed to the creeds of Shia and other non-Sunni sects. According to Fazlur Rhaman, Sunnah is a behavior concept and this concept could be applied on mental and physical acts, in other words, sunnah counted as a law of behavior. This behavior belongs to conscious agents who can possess their acts, besides, sunnah counted as normative moral law. Sunnah also means the practice which gains the status of normative. A similar in that We have sent among you a Messenger of your own, rehearsing to you Our Signs, and sanctifying you, and instructing you in Scripture and Wisdom, and in new knowledge. Ye have indeed in the Messenger of Allah a beautiful pattern for any one whose hope is in Allah and the Final Day, the teachings of wisdom have been declared to be a function of Muhammad along with the teachings of the scripture. Several Quranic verses mention wisdom coupled with scripture or the book, surah 4, ayah 113 states, For Allah hath sent down to thee the Book and wisdom and taught thee what thou Knewest not, And great is the Grace of Allah unto thee. Surah 2, ayah 231. but remember Allahs grace upon you, surah 33, ayah 34, And bear in mind which is recited in your houses of the revelations of God and of wisdom. Therefore, along with divine revelation the sunnah was directly taught by God, modern Sunni scholars are beginning to examine both the sira and the hadith in order to justify modifications to jurisprudence. The sunnah, in one form or another, would retain its role in providing a moral example. For Muslims the imitation of Muhammad helps one to know and be loved by God, and We have also sent down unto you the reminder and the advice, that you may explain clearly to men what is sent down to them, and that they may give thought. And We have not sent down the Book to you, except that you may explain clearly unto them those things in which they differ, and a guidance and a mercy for a folk who believe
13.
Grand Mosque (Kuwait)
–
The Grand Mosque is the largest and the official mosque in the country of Kuwait. Its area spans 45,000 square metres, out of which the building itself covers 20,000 square metres, the main prayer hall is 72 metres wide on all sides, has teakwood doors, and has lighting provided by 144 windows. The dome of the mosque is 26 metres in diameter and 43 metres high, and is decorated with the Asma al-hosna, the mosque can accommodate up to 10,000 men in the main prayer hall, and up to 950 women in the separate hall for women. The mosque also contains a 350 square metres library of Islamic reference books, to accommodate the large number of vehicles belonging to worshippers, the mosque also contains a 5-level car park underneath the eastern courtyard which can hold up to 550 cars. Construction on the mosque started in1979, and the mosque was completed in 1986, first of Shawwal in 1407, or Eid ul-Fitr. The mosques minaret, located at the northwest corner, resembles Andalusian architecture
14.
Kuwait
–
Kuwait /kuːˈweɪt/, officially the State of Kuwait, is a country in Western Asia. Situated in the edge of Eastern Arabia at the tip of the Persian Gulf, it shares borders with Iraq. As of 2016, Kuwait has a population of 4.2 million people,1.3 million are Kuwaitis and 2.9 million are expatriates, expatriates account for 70% of the population. Oil reserves were discovered in 1938, from 1946 to 1982, the country underwent large-scale modernization. In the 1980s, Kuwait experienced a period of geopolitical instability, in 1990, Kuwait was invaded by Iraq. The Iraqi occupation came to an end in 1991 after military intervention by coalition forces, at the end of the war, there were extensive efforts to revive the economy and rebuild national infrastructure. Kuwait is a constitutional emirate with a political system. It has an income economy backed by the worlds sixth largest oil reserves. The Kuwaiti dinar is the highest valued currency in the world, according to the World Bank, the country has the fourth highest per capita income in the world. The Constitution was promulgated in 1962, making Kuwait the most democratic country in the region, Kuwait ranks highly in regional metrics of gender equality, as it has the regions highest Global Gender Gap ranking. During the Ubaid period, Kuwait was the site of interaction between the peoples of Mesopotamia and Neolithic Eastern Arabia, mainly centered in As-Subiya in northern Kuwait. The earliest evidence of habitation in Kuwait dates back 8000 B. C. where Mesolithic tools were found in Burgan. As-Subiya in northern Kuwait is the earliest evidence of urbanization in the whole Persian Gulf basin area, mesopotamians first settled in the Kuwaiti island of Failaka in 2000 B. C. Traders from the Sumerian city of Ur inhabited Failaka and ran a mercantile business, the island had many Mesopotamian-style buildings typical of those found in Iraq dating from around 2000 B. C. The Neolithic inhabitants of Kuwait were among the worlds earliest maritime traders, one of the worlds earliest reed-boats was discovered in northern Kuwait dating back to the Ubaid period. In 3rd century BC, the ancient Greeks colonized the bay of Kuwait under Alexander the Great, according to Strabo and Arrian, Alexander the Great named Failaka Ikaros because it resembled the Aegean island of that name in size and shape. Remains of Greek colonization include a large Hellenistic fort and Greek temples, in 224 AD, Kuwait became part of the Sassanid Empire. At the time of the Sassanid Empire, Kuwait was known as Meshan, Akkaz was a Partho-Sassanian site, the Sassanid religions tower of silence was discovered in northern Akkaz
15.
Muhammad
–
Muhammad is the prophet of Islam. From a secular historical perspective he was a religious, political, from an Islamic perspective, he was Gods Messenger sent to confirm the essential teachings of monotheism preached previously by Adam, Abraham, Moses, Jesus, and other prophets. He is viewed as the prophet of God in all branches of Islam. Muhammad united Arabia into a single Muslim polity and ensured that his teachings, practices, born approximately 570 CE in the Arabian city of Mecca, Muhammad was orphaned at an early age, he was raised under the care of his paternal uncle Abu Talib. Muhammad gained few early followers, and met hostility from some Meccan tribes, to escape persecution, Muhammad sent some followers to Abyssinia before he and his followers migrated from Mecca to Medina in the year 622. This event, the Hijra, marks the beginning of the Islamic calendar, in Medina, Muhammad united the tribes under the Constitution of Medina. In December 629, after eight years of intermittent conflict with Meccan tribes, Muhammad gathered an army of 10,000 Muslim converts, the attack went largely uncontested and Muhammad seized the city with little bloodshed. In 632, a few months after returning from the Farewell Pilgrimage, he fell ill, before his death, most of the Arabian Peninsula had converted to Islam. The revelations, which Muhammad reported receiving until his death, form the verses of the Quran, regarded by Muslims as the Word of God and around which the religion is based. Besides the Quran, Muhammads teachings and practices, found in the Hadith and sira literature, are upheld by Muslims. The name Muhammad means praiseworthy and appears four times in the Quran, Muhammad is sometimes addressed by designations deriving from his state at the time of the address, thus he is referred to as the enwrapped in Quran 73,1 and the shrouded in Quran 74,1. In Sura Al-Ahzab 33,40 God singles out Muhammad as the Seal of the Prophets, the Quran also refers to Muhammad as Aḥmad more praiseworthy. The name Abū al-Qāsim Muḥammad ibn ʿAbd Allāh ibn ʿAbd al-Muṭṭalib ibn Hāshim, begins with the kunya Abū, the Quran is the central religious text of Islam. Muslims believe it represents the words of God revealed by the archangel Gabriel to Muhammad, the Quran, however, provides minimal assistance for Muhammads chronological biography, most Quranic verses do not provide significant historical context. An important source may be found in the works by writers of the 2nd. These include the traditional Muslim biographies of Muhammad, which additional information about Muhammads life. The earliest surviving written sira is Ibn Ishaqs Life of Gods Messenger written c.767 CE, although the work was lost, this sira was used verbatim at great length by Ibn Hisham and Al-Tabari. Another early history source is the history of Muhammads campaigns by al-Waqidi, many scholars accept the earliest biographies as accurate, though their accuracy is unascertainable
16.
Sahih Muslim
–
Sahih Muslim is one of the Kutub al-Sittah in Sunni Islam. It is highly acclaimed by Sunni Muslims and considered the second most authentic hadith collection after Sahih al-Bukhari as well as Zaidi Shia Muslims and it was collected by Muslim ibn al-Hajjaj, also known as Imam Muslim. Sahih translates as authentic or correct and its authenticity has sometimes been questioned due to the fact that it was written over 250 years after the Islamic Prophet, Muhammed. Regardless of this, Sunni Muslims believe it to be genuine, the collector of the Sahih Muslim, Muslim ibn al-Hajjaj, was born into a Persian family in 204 AH in Nishapur and died in 261 AH in the city of his birth. He traveled widely to gather his collection of ahadith, including to areas now in Iraq, out of 300,000 hadith which he evaluated, approximately 4,000 were extracted for inclusion into his collection based on stringent acceptance criteria. Each report in his collection was checked and the veracity of the chain of reporters was painstakingly established, Sunni Muslims consider it the second most authentic hadith collection, after Sahih al-Bukhari. Sahih Muslim is divided into 43 books, containing a total of 7190 narrations, according to Munthiri, there are a total of 2,200 hadiths in Sahih Muslim. According to Muhammad Amin, there are 1,400 authentic hadiths that are reported in other books, Shia Muslims dismiss some of its contents as fabrications or untrustworthy due to the questionable reliability of some narrators. Muhammad al-Bukhari has not followed such a strict criterion, scientific arrangement of themes and chapters. The author, for example, selects a place for the narrative and, next to it. Muhammad al-Bukhari has not followed this method, consequently, in the exercise of understanding ahādīth. Sahīh of Muslim ibn al-Hajjaj offers the best material to the students, Muslim ibn al-Hajjaj informs us whose wordings among the narrators he has used. For example, he says, haddathanā fulān wa fulān wallafz lifulān, similarly he mentions whether, in a particular hadīth, the narrators have differed over the wordings even over a single letter of zero semantic significance. He also informs the readers if narrators have differed over a specific quality, surname, siyanah Sahih Muslim by Ibn al-Salah, of which only the beginning segment remains Al Minhaj Be Sharh Sahih Muslim by Al-Nawawi. Fath al-Mulhim by Shabbir Ahmad Usmani, takmilat Fath al-Mulhim by Muhammad Taqi Usmani. Summarized Sahih Muslim by Abd-al-Hamid Siddiqui, the text is used in the USC-MSA Compendium of Muslim Texts
17.
Peace be upon him
–
The Arabic phrase ʿalayhi as-salām, which translates as peace be upon him is a conventionally complimentary phrase or durood attached to the names of the prophets in Islam. The English phrase is given the abbreviation pbuh in writing. The Arabic phrase is given the name ṣalawāt, Peace be upon him, - this expression follows after naming any prophets, Imams, or one of the archangels. May Allāh honor him and grant him peace, - this expression follows specifically after uttering the name of Muhammad, although peace be upon him may be used instead May Allah grant peace and honor on him and his family. When mentioning the Sahabah, radhi Allahu anhu and radhi Allahu anha are used by Sunnis, the phrase is sometimes also used after mentioning other names including that of Jesus and Moses, but the term عليه سلام ʿalayhi salaam, On him be peace is more common. In the translation of the meanings of the Quran in Surah 33 entitled Al-Ahzab, ayah 56, Surely Allah and His angels bless the Prophet, call for blessings on him and salute him with a salutation. The Islamic scholar, ibn Kathir, titled the section in his tafsir and this point is further founded in the saying by Muhammad that, The miser is the one in whose presence I am mentioned, then he does not send the Salam upon me. This was recorded by Ahmad ibn Hanbal in his Musnad, the evidence for sending salat on Muhammad is not limited to the Quran. It is also found in hadith about Muhammad, al-Tirmidhi said that this hadith was, Hasan gharib. Imam Ahmad ibn Hanbal reported in his Musnad that the companion of Muhammad, Abu Talha ibn Thabit said, One morning the Messenger of Allah was in a cheerful mood and they said, O Messenger of Allah, this morning you are in a cheerful mood and look happy. The isnad of this hadith is good, Ahmad Bayhaqi reports that Abu Hurairah said that Muhammad said, Send the Salat on Allahs messengers and prophets for Allah sent them as He sent me. Many Islamic scholars have instructed Muslims not to abbreviate sending the salat on Muhammad. So it is prescribed to write the prayers in full so as to fulfil the command that Allah has given to Muslims, moreover the reader may not take notice of it and may not understand what is meant by it. It should also be noted that the used for it is regarded as disapproved by the scholars. Subhanahu wa taala As-salamu alaykum Naat Peace be upon him in Judaism
18.
Jannah
–
Jannah is the Islamic concept of paradise. This interpretation gave rise to one of the names of Allah — The Most Merciful. According to Islamic eschatology, after death, ones soul will reside in the grave until the resurrection on Yawm al-Qiyāmah or Judgment Day. Muslims believe that the treatment of the individual in the life of the grave will be according to his or her deeds in the worldly life, Jannah is often compared to Christian concepts of Heaven. According to Muslim belief, everything one longs for in this world will be there in Paradise, the highest level of Paradise is Firdaws, which is where the prophets, the martyrs, and the most truthful and pious people will dwell. In contrast to Jannah, the words Jahannam, Dozukh, there are many words in the Arabic language for both Heaven and Hell and those words also appear in the Quran and Hadith. Most of them have become part of the Islamic traditions, the descriptions of paradise are mentioned in significant detail in the Quran, Hadiths and traditional tafsīr. Besides the material notion of the paradise, those descriptions are also interpreted as allegories, the Persian theologian Al-Ghazali said, This life belongs to the world of earth and the world of visibility, the hereafter belongs to the world of transcendental and the world of beings. By this life I understand your state before death, by hereafter I understand your state after death, however, it is impossible to explain the world of beings in this life by any other means than allegories. The true beauty of paradise is also understood as the joy of beholding God, the Paradise is described as surrounded by eight principal gates, each level generally being divided into a hundred degrees. The highest level is known as firdaws and it will be entered first by Muhammad, then those who lived in poverty, and then the most pious. Entrants will be greeted by angels with salutations of peace or As-Salamu Alaykum, now how excellent is the final home. The Islamic texts describes life for its inhabitants as, one that is happy—without hurt, sorrow. Traditions relate that inhabitants will be of the age. In them are women limiting glances, untouched before them by man or jinni - So which of the favors of your Lord would you deny, - They will eat delicious food and drink, and every bowl will have a new taste. They will take eructation which will digest the food and there will be perfumed sweating for the digestion of water, inhabitants will rejoice in the company of their parents, spouses, and children —conversing and recalling the past. Those on the Right, what people they are, palaces are made from bricks of gold, silver, pearls, among other things. Traditions also note the presence of horses and camels of dazzling whiteness, large trees are described, mountains made of musk, between which rivers flow in valleys of pearl and ruby
19.
Parity (mathematics)
–
Parity is a mathematical term that describes the property of an integers inclusion in one of two categories, even or odd. An integer is even if it is divisible by two and odd if it is not even. For example,6 is even there is no remainder when dividing it by 2. By contrast,3,5,7,21 leave a remainder of 1 when divided by 2, examples of even numbers include −4,0,8, and 1738. In particular, zero is an even number, some examples of odd numbers are −5,3,9, and 73. Parity does not apply to non-integer numbers and this classification applies only to integers, i. e. non-integers like 1/2,4.201, or infinity are neither even nor odd. The sets of even and odd numbers can be defined as following and that is, if the last digit is 1,3,5,7, or 9, then it is odd, otherwise it is even. The same idea will work using any even base, in particular, a number expressed in the binary numeral system is odd if its last digit is 1 and even if its last digit is 0. In an odd base, the number is according to the sum of its digits – it is even if. The following laws can be verified using the properties of divisibility and they are a special case of rules in modular arithmetic, and are commonly used to check if an equality is likely to be correct by testing the parity of each side. As with ordinary arithmetic, multiplication and addition are commutative and associative in modulo 2 arithmetic, however, subtraction in modulo 2 is identical to addition, so subtraction also possesses these properties, which is not true for normal integer arithmetic. The structure is in fact a field with just two elements, the division of two whole numbers does not necessarily result in a whole number. For example,1 divided by 4 equals 1/4, which is neither even nor odd, since the concepts even, but when the quotient is an integer, it will be even if and only if the dividend has more factors of two than the divisor. The ancient Greeks considered 1, the monad, to be neither odd nor fully even. It is this, that two relatively different things or ideas there stands always a third, in a sort of balance. Thus, there is here between odd and even numbers one number which is neither of the two, similarly, in form, the right angle stands between the acute and obtuse angles, and in language, the semi-vowels or aspirants between the mutes and vowels. A thoughtful teacher and a pupil taught to think for himself can scarcely help noticing this, integer coordinates of points in Euclidean spaces of two or more dimensions also have a parity, usually defined as the parity of the sum of the coordinates. For instance, the cubic lattice and its higher-dimensional generalizations
20.
Sura 17
–
The Night Journey or Sūrat al-Isrāʼ or Sūrat Banī Isrāʼīl is the 17th surah of the Quran, with 111 verses. It is about Isra and the Children of Israel and this sura is a Al-Musabbihat sura because it begins with the glorification of Allah. This surah takes its name from the first verse, which tells the story of the Isra, the exact location is not specified, although in Islamic Hadith this is commonly taken to be the Noble Sanctuary in Jerusalem. While the city of Jerusalem is not mentioned by name anywhere in the Quran and it is generally agreed upon that the Furthest Mosque refers to Masjid al-Aqsa in Jerusalem and the Sacred Mosque refers to Masjid al-Haram. The surah also refers to the prophets, for example. This Meccan surah was revealed in the last year before the Hijra, like all the Meccan surah it stresses the oneness of Allah, the authority of the prophets. However, the theme of the Surah is salah, whose number is said to have been fixed at five during the Miraj which it alludes to. In addition, the Surah forbids adultery, calls for respect for father and mother, however it also states that Allah is merciful and could forgive. It also refers to the hereafter and states there is a punishment for not believing in it, And to those who believe not in the Hereafter. Read thine record, Sufficient is thy soul this day to make out an account against thee, ayah 104 tells that the Children of Israel dwelt securely in the Promised Land. Works related to The Holy Quran /17, the Israelites at Wikisource Surah Al-Isra Mp3
21.
Tafsir
–
Tafsir is the Arabic word for exegesis, usually of the Quran. An author of tafsir is a mufassir, a Quranic tafsir will often explain content and provide places and times, not contained in Quranic verses, as well as give the different views and opinions of scholars on the verse. The word tafsīr is derived from the Arabic root, F-S-R which means to explain, to expound, to disclose. In Islamic contexts, it is defined as understanding and uncovering the Will of Allah which has been conveyed by the Quranic text, by means of the Arabic language and one’s own knowledge. As the Quran was revealed to him, he recited the verses to his companions and this was one of Muhammads responsibilities. Elements of Muhammads explanations are, Clarifying verses whose intents are not understood Indication of names, places, times etc. These interpretations have not been collected independently in a book, rather, they have recorded in hadith books, under the topic of tafsir. After the death of Muhammad, his companions, the sahabah, undertook the task of interpretation, most of the sahabah, including Abu Bakr, refrained from commenting with their personal views, and only narrated comments by Muhammad. Others including ibn Abbas used their own knowledge from the Arabic language to interpret the Quran, by the time of the next generations ensuing the Sahabah, the tabiin scholars started using a wide range of sources for tafsir. The whole of the Quran is interpreted, and narrations are separated from tafsir into separate books, grammatical explanations and historical data are preserved within these books, personal opinions are recorded, whether accepted or rejected. The mufasireen listed 15 fields that must be mastered before one can interpret the Quran. Classical Arabic, Is how one learns the meaning of each word, mujahid ibn Jabr said, “It is not permissible for one who holds faith in Allah and the Day of Judgment to speak on the Quran without learning classical Arabic. Arabic Philology, Is important because any change in the diacritical marks affects the meaning, Arabic morphology, is important because changes in the configuration of verb and noun forms change the meaning. Ibn Faris said, “A person who misses out on Arabic morphology has missed out on a lot. ”Al-Ishtiqaaq and this is the science of etymology which explains the reciprocal relation and radical composition between the root and derived word. For example, masih derives from the root word masah which means “to feel something and to something with a wet hand, ”. Ilm al-Bayaan, is the science by which one learns the similes, metaphors, metonymies, zuhoor, ilm al-Badi’, The science by which one learns to interpret sentences which reveal the beauty and eloquence of the spoken and written word. The above-mentioned three sciences are categorized as Ilm-ul-Balagha and it is one of the most important sciences to a mufassir because he is able to reveal the miraculous nature of the Quran through these three sciences. Ilm al-Qiraat, Dialecticisms of the different readings of the Quran and this science is important because one qiraat of the Quran may differ in meaning from another, and one learns to favor one reading over another based on the difference in the meanings
22.
Ibn Arabi
–
He is renowned by practitioners of Sufism as the greatest master and also as a genuine saint. Abū Abdullāh Muḥammad ibn Alī ibn Muḥammad ibn Arabī was born in Murcia, Taifa of Murcia on Monday and he went by the names al-Shaykh al-Akbar and Muḥyiddin ibn Arabi. He was also known as Shaikh-e-Akbar Mohi-ud-Din Ibn-e-Arabi in the Subcontinent and his father, ‘Ali ibn Muḥammad, served in the Army of Abu ʿAbd Allah. When Abu ʿAbd Allah died in 1172 AD, ‘Ali ibn Muḥammad swiftly shifted his allegiance to the Almohad Sultan, Abū Ya’qūb Yūsuf I and his family then relocated from Murcia to Seville. His fathers family claimed descent from the legendary Arabian poet Hatim al-Tai and his mother came from a noble Berber family with strong ties to northern Africa. Ibn ‘Arabī’s intellectual training began in Seville in 578 AH, most of his teachers were the clergy of the Almohad era and some of them held the official posts of Qadi or Khatib. His spiritual mentor in Fes was Mohammed ibn Qasim al-Tamimi, in the year 597 AH, he was in Morocco and took his final leave from his master Yūsuf al-Kūmī, who was living in the village of Salé at that time. Ibn Arabi undertook Hajj in 598 AH and he lived in Mecca for three years. It was in Mecca that he started writing his work Al-Futūḥāt al-Makkiyya, after spending time in Mecca, he traveled throughout Syria, Palestine, Iraq and Anatolia. The year 600 AH witnessed a meeting between Ibn Arabi and Shaykh Majduddīn Isḥāq ibn Yūsuf, a native of Malatya and a man of standing at the Seljuk court. This time Ibn ‘Arabī was travelling north, first they visited Medina and this visit besides other benefits offered him a chance to meet the direct disciples of Shaykh ‘Abd al-Qādir Jīlānī. Ibn Arabi stayed there only for 12 days because he wanted to visit Mosul to see his friend ‘Alī ibn ‘Abdallāh ibn Jāmi’, a disciple of Qaḍīb al-Bān. There he spent the month of Ramaḍan and composed Tanazzulāt al-Mawṣiliyya, Kitāb al-Jalāl wa’l-Jamāl and Kunh mā lā Budda lil-MurīdMinhu In the year 602 AH he visited Jerusalem, Mecca and it was his first time that he passed through Syria, visiting Aleppo and Damascus. Later in 604 AH he returned to Mecca where he continued to study and write, spending his time with his friend Abū Shujā bin Rustem and family, including the beautiful Niẓām. The next 4 to 5 years of Ibn ‘Arabī’s life were spent in these lands, on 22 Rabī‘ al-Thānī638 AH at the age of seventy-five, Ibn ‘Arabī died in Damascus. Al-Insān al-Kāmil or the perfect being was first deeply discussed in written form by Ibn Arabi in one of his most prolific works entitled Fusus al-Hikam. Taking an idea already common within Sufi culture, Ibn al-Arabi applied deep analysis and reflection on the issue of the Perfect Human, in developing his explanation of the perfect being al-Arabi first discusses the issue of oneness through the metaphor of the mirror. In this metaphor al-Arabi compares an object being reflected in countless mirrors to the relationship between God and his creatures, God’s essence is seen in the existent human being, as God is the object and humans being the mirrors
23.
Muhammad al-Bukhari
–
He authored the hadith collection known as Sahih al-Bukhari, regarded by Sunni Muslims as one of the most authentic hadith collections. He also wrote books such as Al-Adab al-Mufrad. Muhammad ibn Ismail al-Bukhari al-Jufi was born after the Jumuah prayer on Friday,19 July 810 in the city of Bukhara in Transoxiana and his father, Ismail ibn Ibrahim, a scholar of hadith, was a student and associate of Malik ibn Anas. Some Iraqi scholars related hadith narrations from him, Imam Bukharis great-grandfather, al-Mughirah, settled in Bukhara after accepting Islam at the hands of Bukharas governor, Yaman al-Jufi. As was the custom, he became a mawla of Yaman, al-Mughirahs father, Bardizbah, is the earliest known ancestor of Bukhari according to most scholars and historians. He was a Magi (Zoroastrian and died as such, as-Subki is the only scholar to name Bardizbahs father, who he says was named Bazzabah. Little is known of either Bardizbah or Bazzabah, except that they were Persian, historians have also not come across any information on Bukharis grandfather, Ibrahim ibn al-Mughirah. The historian al-Dhahabi described his academic life, He began studying hadith in the year 205. He memorized the works of ibn al-Mubaarak while still a child and he was raised by his mother because his father died when he was an infant. He traveled with his mother and brother in the year 210 after having heard the narrations of his region and he began authoring books and narrating hadith while still an adolescent. He said, “When I turned eighteen years old, I began writing about the Companions and this was during the time of ‘Ubaid Allah ibn Musa. At that time I also authored a book of history at the grave of the Prophet at night during a full moon, at the age of sixteen, he, together with his brother and widowed mother, made the pilgrimage to Mecca. From there he made a series of travels in order to increase his knowledge of hadith and he went through all the important centres of Islamic learning of his time, talked to scholars and exchanged information on hadith. It is said that he heard from over 1,000 men, most Sunni scholars consider it second only to the Quran in terms of authenticity. He also composed other books, including al-Adab al-Mufrad, which is a collection of hadiths on ethics and manners, in the year 864/250, he settled in Nishapur. It was in Nishapur that he met Muslim ibn al-Hajjaj and he would be considered his student, and eventually collector and organiser of hadith collection Sahih Muslim which is considered second only to that of al-Bukhari. Political problems led him to move to Khartank, a village near Samarkand where he died in the year 870/256, below is a summary of the discussion of Bukharis available works in Fihrist Muṣannafāt al-Bukhāri by Umm Abdullāh bint Maḥrūs, Muḥammad ibn Ḥamza and Maḥmūd ibn Muḥammad. The large compendium is published and well-identified, the medium compendium was thought to be the brief collection and was published as such
24.
Ibn Majah
–
Abū ʻAbdillāh Muḥammad ibn Yazīd Ibn Mājah al-Rabʻī al-Qazwīnī commonly known as Ibn Mājah, was a medieval scholar of hadith of Persian origin. He compiled the last of Sunni Islams six canonical hadith collections, Ibn Mājah was born in Qazwin, the modern-day Iranian province of Qazvin, in 824 CE/209 AH to a family who were clients of the Rabīʻah tribe. Mājah was the nickname of his father, and not that of his grandfather nor was it his mothers name, the hāʼ at the end is un-voweled whether in stopping upon its pronunciation or continuing because it a non-Arabic name. He left his hometown to travel the Islamic world visiting Iraq, Makkah, abū Yaʻlā al-Khalīlī praised Ibn Mājah as reliable, prominent, agreed upon, a religious authority, possessing knowledge and the capability to memorize. According to al-Dhahabī, Ibn Mājah died on approximately February 19,887 CE/with eight days remaining of the month of Ramadan,273 AH, or, according to al-Kattānī, in either 887/273 or 889/275. Sunan ibn Majah Suhaib Hasan Abdul Ghaffar, Criticism of Hadith among Muslims with reference to Sunan Ibn Maja, Presidency of Islamic Research, IFTA and Propagation, ‘The canonization of Ibn Mâjah, authenticity vs. utility in the formation of the Sunni ḥadîth canon’. Pages 169-81 in Écriture de l’histoire et processus de canonisation dans les premiers siècles de l’islam, revue des mondes musulmans et de la Méditerranée 129. Aix-en-Provence, Presses Universitaires de Provence,2011, the Transmission of Ibn Majahs Sunan, Journal of Semitic studies 3, 129–41
25.
Al-Hakim al-Tirmidhi
–
His full name is, Abu Abdullah Muhammad bin Ali bin Hasan bin Bashir Al Hakim At-Termizi. He is locally known as At-Termizi or Termiz Ota, information about his life and scientific and creative activities can be found in the works by Taj ad-Din Subki, Khatiba Baghdad, Ibn Hajara AshkAlani, Sulami and in a number of other treatises. Al Hakim At-Termizi speaks about his life in his book Badu Shaani Abu Abdullah, published in Beirut in 1965 by Yakhya Ismail Usman, Tirmidhi was apparently born between 820 and 830 AD in Termez, Khorasan, nowadays Uzbekistan. His father was a scholar of hadith and a jurist, his early education appears to have been very orthodox and he was reared as a scholar of hadith and fiqh, more specifically, the Hanafi school of law that was dominant in eastern territories of Iran. The range of Tirmidhis education did include the sciences, such as Greek natural science and his subsequent reference to learning the use of the astrolabe, implying a knowledge of astronomy and mathematics, has been given different interpretations. There is no trace of influence from natural science in his writings, but being a Sufi Master is enough to accept that he did. However, his pursuit of knowledge gained him the name of al-hakim. Different dates are used in written sources and present literature to indicate Al Hakim At-Termizis date of birth and death, some authors, Khwaja Khalif in particular, in his Kashf as-Zunun, give the year 255 in Hijra /869 AD as Al Hakim At-Termizis date of death. The same date was written on Al Hakim At-Termizis tomb, if we proceed from the fact that Al Hakim At-Termizi lived more than one hundred years, some sources say 112,116 or 120 years, he was born approximately between 750–760 AD. Detailed information about Al Hakim At-Termizis childhood and youth is not available in the sources, according to his autobiography, he started learning religious sciences when he was eight, and he made a Hajj to Mecca when he was twenty-eight. Returning from Mecca, Al Hakim At-Termizi became a Sufi follower, he withdrew from people and his mother and uncle were considered to be experts of Hadith. Consequently, Al Hakim At-Termizi grew up in the circle of educated and scientific people, some written sources contain reliable information about Al Hakim At-Termizis teachers. His teacher was his father Ali bin Al-Hassan At Termizi History of Baghdad by Khatib Al-Bagdhadi contains some information, unfortunately we do not have exact information about this part of his life. The second period embraces Al Hakim At-Termizis life from eight to twenty eight, for knowledge he visited other oriental cities, was in Mecca and made a pilgrimage. Some sources pointed to the fact that he paid attention to learning Hadith. The third period of his life is related to learning the Quran thoroughly and he assimilated by deep Gods words, their essence, fasting, praying and pious deeds and so on. The philosophic mystic work by Al-Antahi Healing of Hearts had a influence on him. Al Hakim At-Termizi had many of students, including, Abu Muhammad Yahya bin Mansur Al-Kadi, Abu Ali Mansur bin Abdullah bin Khalid Al-Zuhli Al Hiravi, Abu Ali Al-Hassan bin Ali Al-Jurjani
26.
Ja'far al-Sadiq
–
Jaʿfar ibn Muḥammad al-Ṣādiq, commonly known as Jaʿfar al-Sadiq or simply al-Sadiq, is the sixth Shia Imam and major figure in the Hanafi and Maliki schools of Sunni jurisprudence. He was a descendant of Ali on the side of his father, Muhammad al-Baqir, Muhammad ibn Abu Bakr was raised by Ali, but was not his son. Ali used to say, Muhammad Ibn Abu Bakr is my son, Al-Sadiq is the last individual to be recognized by all Shia sects as an Imam, and is revered in traditional Sunnism as a transmitter of Hadith, prominent jurist, and mystic. Al-Sadiq was born in either 700 or 702 CE and he inherited the position of imam from his father in his mid-thirties. As imam, al-Sadiq stayed out of the conflicts that embroiled the region. He was the victim of harassment by the Abbasid caliphs. He was a significant figure in the formulation of Shia doctrine, the traditions recorded from al-Sadiq are said to be more numerous than all hadiths recorded from all other Shia imams combined. As the founder of Jafari jurisprudence, al-Sadiq also elaborated the doctrine of Nass, the first group became known as the Ismailis and the second, larger, group was named Jafari or the Twelvers. Jafar al-Sadiq was born in Medina either in 80/699–700 or 83/703–704, on his fathers side he was a great-great grandson of Ali, the first Shia imam. His mother, Farwah bint al-Qasim was a great-granddaughter of Abu Bakr, Al-Sadiq was the first of the Shia imams to be descended from both Abu Bakr the first ruler of the Rashidun Caliphate, and Ali, the first Shia imam. Also about Osman, He was convinced that he had weaseled out of Gods commandments, during the first fourteen years of his life he lived alongside his grandfather Zayn al-Abedin, and witnessed the latters withdrawal from politics. He also noted the respect that the famous jurists of Medina held toward Zayn al-Abedin in spite of his few followers, in his mothers house al-Sadiq also interacted with his grandfather Qasim ibn Muhammad ibn Abu Bakr, who was respected by the people of Medina as a famous traditionalist. Al-Sadiq was thirty four or thirty seven when he inherited the position of Imamah or imamate from his father Muhammad al-Baqir and he held the imamate for 28 years, longer than any other Shia imam. His Imamate was a period in Islamic history for both political and doctrinal areas. Prior to al-Sadiq, the majority of Shias had preferred the revolutionary politics of Zaid to the mystical quietism of al-Sadiqs father and grandfather, Zaid had claimed that the position of an imam was conditional on his appearing publicly to claim his rights. This knowledge was passed down from the prophet Muhammad through the line of Alis immediate descendants, the doctrine of Nass or divinely inspired designation of each imam by the previous imam, therefore, was completed by al-Sadiq. In spite of being designated as the imam, al-Sadiq would hold, Al-Sadiq maintained his predecessors policy of quietism, and played no part in the numerous rebellions. He stayed out of the uprising of Zaydits who gathered around al-Sadiqs uncle, Zayd, who had the support Mutazilites, Al-Sadiq also did not support the rebellion led by his cousin, Muhammad al-Nafs al-Zakiyya who was inspired by Kaysanites
27.
Sufyan ibn `Uyaynah
–
Abū Muḥammad Sufyān ibn Uyaynah ibn Maymūn al-Hilālī al-Kūfī was a prominent eighth-century Islamic religious scholar from Mecca. He was from the generation of Islam referred to as the Tābiu al-Tābiʻīn. He specialized in the field of hadith and Quran exegesis and was described by al-Dhahabī as shaykh al-Islam—a preeminent Islamic authority, some of his students achieved much renown in their own right, establishing schools of thought that have survived until the present. Ibn Uyaynahs father, Uyaynah ibn Abī ʻImrān, was originally from Kufa in present day Iraq where he was a governor for Khālid ibn ʻAbdillāh al-Qasrī. However, when al-Qasrī was removed from his position his successor sought out his governors causing Uyaynah to flee to Mecca where he then settled, Ibn Uyaynah was born in the year 725-6 CE/107 AH. He was the client of Muḥammad ibn Muzāḥim and began his religious studying while still young and he said of himself that he first sat formally with a religious instructor at 12 when he attended the lessons of ʻAbd al-Karīm Abū Umayyah. By his own account, Ibn Uyaynah read the entire Quran by the age of four, and, know that none will be content with the religious scholars unless obedient to them so obey them and be content, serve them and grasp some of their knowledge. He lived in Mecca and had nine brothers, of the brothers, five pursued studies in hadith with Sufyān becoming the most renowned of them. The names of the four are Muḥammad, Ibrāhīm, Ādam. Ibn Uyaynah was praised by contemporaries for both his knowledge and humility, ʻAbd al-Raḥmān ibn Mahdī described him as from the most knowledgeable people of the hadith of the inhabitants of the Tihamah region of what is now Saudi Arabia. He was lauded by Muḥammad Ibn Ismāʼīl al-Bukhārī for his memorizing ability, not just a transmitter of recorded knowledge, his student al-Shāfiʿī said he had not seen anyone more adept at explaining the meaning of hadiths than Ibn Uyaynah. His humility was also illustrated by al-Shāfiʿīs mention of Ibn Uyaynahs reluctance to give religious verdicts, Ibn Mahdī preferred him to a contemporary of his, Sufyān al-Thawrī, in their understanding of the Quran and hadith. Statements attributed to Ibn Uyaynah illustrate his respect for knowledge, acting upon that knowledge. In one statement he said that whatever increase a person experiences in their intellect is matched by a decrease in material wealth, and, that knowledge that does not benefit an individual is of detriment to them. Many of them would embark on a pilgrimage to Mecca intending to meet him. Some of Ibn Uyaynahs teachers were also his students, for example, al-ʻAmash, Ibn Jurayj, both Abū ʿAbdullāh Muhammad ibn Idrīs al-Shāfiʿī the namesake of the Shāfiʻī school of jurisprudence and Aḥmad ibn Muḥammad ibn Ḥanbal the namesake of the Ḥanbalī school. Al-Nawawī, a prominent Shāfiʻī scholar, cited Ibn Uyaynah as from the grandfathers of the Shāfiʻī scholars in their methodology in jurisprudence, other notable students include ʻAbdullāh ibn al-Mubārak, ʻAbd al-Raḥmān ibn Mahdī, Yaḥyā ibn Maʻīn and Isḥāq ibn Rāhūyah. The hadith Ibn Uyaynah narrated are found in the six canonical hadith collections, Ibn Uyaynah performed the religious pilgrimage seventy times, saying that each time he went he supplicated Allah that that not be the last time he visit the places of Hajj
28.
Ibn Hazm
–
The Encyclopaedia of Islam refers to him as having been one of the leading thinkers of the Muslim world, and he is widely acknowledged as the father of comparative religious studies. Ibn Hazm was born into a notable family and his grandfather Said who moved to Córdoba and his father Ahmad both held high advisory positions in the court of the Umayyad Caliph Hisham II. Bn Ḥazm was born into a family that claimed descent from a Persian client of Yazīd, the son of Muʿāwiyah. Having been raised in a politically and economically important family, Ibn Hazm mingled with people of power and he had access to levels of government by his adolescence that most people at the time would never know throughout their whole lives. These experiences with government and politicians caused Ibn Hazm to develop a reluctant and even sad skepticism about human nature and his reaction was to believe that there was no refuge or truth except with an infallible God, and that with men resided only corruption. Ibn Hazm was thus known for his cynicism regarding humanity and a respect for the principles of language. Ibn Hazm lived among the circle of the hierarchy of the Umayyad government. His experiences produced an eager and observant attitude, and he gained an excellent education at Cordoba. His talent gained him fame and allowed him to service under the Caliphs of Córdoba and Al-Mansur Ibn Abi Aamir, Grand Vizier to the last of the Umayyad caliphs. He was also a colleague of Abd al-Rahman Sanchuelo, Ibn Hazms father died in 1012 and as Ibn Hazm continued to speak in favor of a centralized political structure, he was accused of supporting the Umayyads, for which he was frequently imprisoned. By 1031, Ibn Hazm retreated to his estate at Manta Lisham and had begun to express his activist convictions in the literary form. According to one of his sons, Ibn Hazm produced some 80,000 pages of writing, consisting of 400 works and he is also known to have been fond of adventure and travels, and wrote about his visit to the island of Majorca and its capitol Palma. His notes grant interesting insight into the invention and construction of caravels, according to a saying of the period, the tongue of Ibn Hazm was a twin brother to the sword of al-Hajjaj and he became so frequently quoted that the phrase “Ibn Hazm said” became proverbial. As an Athari, he opposed the allegorical interpretation of religious texts and he granted cognitive legitimacy only to revelation and sensation and considered deductive reasoning insufficient in legal and religious matters. He rejected practices common among more heterodox schools such as juristic discretion, while initially a follower of the Malikite school of law within Sunni Islam, he switched to the Shafiite rite later and, around the age of thirty, finally settled with the Zahirite school. He is perhaps the most well-known adherent to the school, and he studied the schools precepts and methods under Abu al-Khiyar al-Dawudi al-Zahiri of Santarém Municipality, and was eventually promoted to the level of a teacher of the school himself. In 1029, the two of them were expelled from the mosque of Cordoba for their activities. Ibn Hazm has been described as the second most prolific author in Muslim history, while much of Ibn Hazms work was burned in Seville by an alliance of his sectarian and political opponents, a number of his books have survived
29.
Al-Qurtubi
–
Imam Abu Abdullah Al-Qurtubi or Abu Abdullah Muhammad ibn Ahmad ibn Abu Bakr al-Ansari al-Qurtubi was a famous mufassir, muhaddith and faqih scholar from Cordoba of Maliki origin. He is most famous for his commentary of the Quran, Tafsir al-Qurtubi and he was born in Córdoba, Spain in the 13th century. His father was a farmer, and died during a Spanish attack in 1230, during his youth, he contributed to his family by carrying clay for use in potteries. He finished his education in Cordoba, studying from renowned scholars ibn Ebu Hucce, after Cordoba’s capture in 1236 by King Fernando I, he left for Alexandria, where he studied hadith and tafsir. He then passed to Cairo, and settled in Munya Abil-Khusavb where he spent the rest of his life, known for his modesty and humble lifestyle, he was buried in Munya Abil-Khusavb, Egypt in 1273. His grave was carried to a mosque where a mausoleum was built under his name in 1971 and he was very skilled in commentary, narrative, recitation and law, clearly evident in his writings, and the depth of his scholarship has been recognized by many scholars. In his works, Qurtubi defended the Sunni point of view, Tafsir al-Qurtubi, the most important and famous of his works, this 20 volume commentary has raised great interest, and has had many editions. Contrary to what its name implies, the commentary is not limited to dealing with legal issues. Any claims made about a verse are stated and thoroughly investigated
30.
Arabic alphabet
–
The Arabic alphabet or Arabic abjadiyah is the Arabic script as it is codified for writing the Arabic language. It is written right to left, in a cursive style. Originally, the alphabet was an abjad consisting only of consonants, as with other abjads, such as the Hebrew alphabet, scribes later devised means of indicating vowel sounds by separate vowel points. The basic Arabic alphabet contains 28 letters, there are no distinct upper and lower case letter forms. Many letters look similar but are distinguished from one another by dots above or below their central part and these dots are an integral part of a letter, since they distinguish between letters that represent different sounds. For example, the Arabic letters transliterated as b and t have the basic shape, but b has one dot below, ب. Both printed and written Arabic are cursive, with most of the letters within a word connected to the adjacent letters. There are two main collating sequences for the Arabic alphabet, abjad and hija, in this order, letters are also used as numbers, Abjad numerals, and possess the same alphanumeric code/cipher as Hebrew gematria and Greek isopsephy. The hijā’ī or alifbā’ī order, used where lists of names and words are sorted, as in phonebooks, classroom lists, and dictionaries, groups letters by similarity of shape. Loss of sameḵ was compensated for by the split of shin ש into two independent Arabic letters, ش and ﺱ which moved up to take the place of sameḵ, the six other letters that do not correspond to any north Semitic letter are placed at the end. This is commonly vocalized as follows, abjad hawwaz ḥuṭṭī kalaman sa‘faṣ qarashat thakhadh ḍaẓagh, the hijā’ī order is never used as numerals. Another kind of order was used widely in the Maghreb until recently when it was replaced by the Mashriqi order. The Arabic alphabet is always cursive and letters vary in shape depending on their position within a word, letters can exhibit up to four distinct forms corresponding to an initial, medial, final, or isolated position. While some letters show considerable variations, others remain almost identical across all four positions, generally, letters in the same word are linked together on both sides by short horizontal lines, but six letters can only be linked to their preceding letter. For example, أرارات has only isolated forms because each letter cannot be connected to its following one, in addition, some letter combinations are written as ligatures, notably lām-alif. Notes See the article Romanization of Arabic for details on various schemes, however. Also names are transcribed as pronounced locally, not as pronounced in Literary Arabic. Regarding pronunciation, the values given are those of Modern Standard Arabic
Islam portal · Category
1
