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Allah is the Arabic word for God, particularly the God of Abraham. Outside of the Middle East, it is principally associated with Islam, but the term was used in pre-Islamic Arabia and continues to be used today by Arabic-speaking adherents of any of the Abrahamic religions, including Judaism and Christianity. It is thought to be derived by contraction from al-ilāh and is linguistically related to God's names in other Semitic languages, such as Aramaic and Hebrew.
In Islam, a houri is a maiden woman with beautiful eyes who is described as a reward for the faithful Muslim men in paradise.
The Pen, or Nūn is the sixty-eighth chapter (sūrah) of the Qur'an with 52 verses (āyāt). Quran 68 describes God's justice and the judgment day. Three notable themes of this Surah are its response to the opponents' objections, warning and admonition to the disbelievers, and exhortation of patience to the Islamic prophet Muhammad. Chronologically, this was the first appearance of any of the "disjointed" [i.e., single] letters (muqattaat) which precede a number of the surahs of the Qur'an, while in Quranic order this is the last surah to have the appearance of muqattaat.
An-Nisa' is the fourth chapter (sūrah) of the Quran, with 176 verses (āyāt). The title derives from the numerous references to women throughout the chapter, including verse 34 and verses 4:127-130.
Al-Ma'idah is the fifth chapter of the Quran, containing 120 verses. Regarding the timing and contextual background of the revelation, it is a Medinan chapter, which means it is believed to have been revealed in Medina rather than Mecca.
Al-Muʼminun is the 23rd chapter (sūrah) of the Qur'an with 118 verses (āyāt). Regarding the timing and contextual background of the supposed revelation, it is an earlier "Meccan surah", which means it is believed to have been revealed before the migration of the Islamic prophet Muhammad and his followers from Mecca to Medina (Hijra).
Al-Hujurat is the 49th chapter (surah) of the Quran with 18 verses (āyāt). The chapter contains etiquette and norms to be observed in the Muslim community, including the proper conduct towards the Islamic prophet, Muhammad, an injunction against acting on news without verification, a call for peace and reconciliation, as well as injunctions against defamation, suspicion, and backbiting. The chapter also declares a universal brotherhood among Muslims. The thirteenth verse, one of the most famous in the Quran, is understood by Muslim scholars to establish equality with regards to race and origin; only God can determine one's nobility based on his piety.
The intimate parts of the human body must, according to Islam, be covered by clothing. Most of modern Islamic scholars agree that the 'awrah of a man is the area between the navel and the knees, and the 'awrah of a woman is the entire body except the face, hand; exposing the 'awrah of the body is against Islamic law.
Daʿwah is the proselytism for Islam. The plural is daʿwāt (دَعْوات) or daʿawāt (دَعَوات).
Tawassul is an Arabic word originated from 'wasilat'. The wasilah is a means by which a person, goal or objective is approached, attained or achieved. In another version of the meaning of tawassul in another text: Tawassul is an Arabic word that comes from a verbal noun, wasilah, which according to Ibn Manzur in Lisān al-'Arab means "a station of King, a rank, or act of devotion". In other words, it refers to a position of power due to one's proximity to the king or sovereign. While the tawassul or tawassulan is the use of wasilah for this purpose. In religious contexts, the tawassul is the use of a wasilah to arrive at or obtain favour of Allah.
The Quran is viewed to be the scriptural foundation of Islam and is believed by Muslims to have been sent down by God and revealed to Muhammad by the angel Jabreel (Gabriel). The Quran has been subject to criticism both in the sense of being the subject of an interdisciplinary field of study where secular, (mostly) Western scholars set aside doctrines of its divinity, perfection, unchangeability, etc. accepted by Muslim Islamic scholars; but also in the sense of being found fault with by those — including Christian missionaries and other skeptics hoping to convert Muslims — who argue it is not divine, not perfect, and/or not particularly morally elevated.
An-Nisa 4:34 is the 34th verse in the fourth chapter of the Quran. This verse adjudges the role of a husband as protector and maintainer of his wife and how he should deal with disloyalty on her part. Scholars vastly differ on the implications of this verse, with many Muslim scholars saying that it serves as a deterrent from anger-based domestic violence. The translation of the verse, which can read 'discipline them gently' is also subject to debate among Muslim scholars. According to a hadith transmitted by Abu Huraira, slapping someone across the face was forbidden.
A famous recorded oral tradition among Muslims is about comment made by Imran ibn Husain, one of the companions of Muhammad and a Narrator of hadith. The comment was regarding the prohibition of Mut'ah, a word with several meanings. It is used in both Nikah mut'ah and Mut'ah of Hajj.
Qardh al-hasan is an Islamic concept of interest-free lending. It is based on the principle of helping others without expecting a financial gain. However some Ulama deem it a form of interest-free loan that is extended by a lender to a borrower on the basis of benevolence (ihsan). Al-qardh, from a shari’a point of view, is a non commutative contract, as it involves a facility granted only for the sake of tabarru’ (donation).
Islamic holy books are certain religious scriptures that are viewed by Muslims as having valid divine significance, in that they were authored by God (Allah) through a variety of prophets and messengers, including those who predate the Quran. Among the group of religious texts considered to be valid revelations, the three that are mentioned by name in the Quran are the Tawrat, received by prophets and messengers amongst the Israelites; the Zabur (Psalms), received by David; and the Injeel, received by Jesus. Additionally, the Quran mentions God's revealing of the Scrolls of Abraham and the Scrolls of Moses.
Fasād is an Arabic word meaning rottenness, corruption, or depravity. In an Islamic context it can refer to spreading corruption on Earth or spreading mischief in a Muslim land, moral corruption against God, or disturbance of the public peace.
The Quran contains verses believed by Muslims to be revealed to the Islamic prophet Muhammad at different times and under different circumstances – some exhorting violence against enemies and others urging restraint and conciliation. Because some verses abrogate others, and because some are thought to be general commands while others refer to specific enemies, how the verses are understood and how they relate to each other "has been a central issue in Islamic thinking on war" according to scholars such as Charles Matthews.
Prophets in Islam are individuals in Islam who are believed to spread God's message on Earth and serve as models of ideal human behaviour. Some prophets are categorized as messengers, those who transmit divine revelation, most of them through the interaction of an angel. Muslims believe that many prophets existed, including many not mentioned in the Quran. The Quran states: "And for every community there is a messenger." Belief in the Islamic prophets is one of the six articles of the Islamic faith.
The Quran enumerates little about the early life of the Islamic prophet Muhammad or other biographic details, but it talks about his prophetic mission, his moral character, and theological issues regarding him. According to the Quran Muhammad is the last in a chain of prophets sent by God.
Tafseer-e-Majidi or Tafsirul Quran: Translation and Commentary of the Holy Quran a complete Tafsir written by Abdul Majid Daryabadi. He was influenced by Ashraf Ali Thanwi to write a Tafsir and then he wrote this Tafsir in English first then in Urdu. The Urdu style and methodology adopted in writing this Tafsir were the same as his English Tafsir. The only difference was that this Tafsir was supposed to be comparatively more lengthy. The author himself wrote the Preface on December in 1941. The author observed that to translate the Quran is very difficult. So, he advised to the translators to follow the six main points and various subpoints to translate the Quran into English. Because he observed some problems to translate into English and he told that, there is no language in the world as well as Arabic. The Introduction was written by Abul Hasan Ali Hasani Nadwi on 16 August in 1981.
References
- ↑ "My question is how do we know whether to say Ittaqullah and not Attaqullah or Uttaqullah". about tajweed. Retrieved 3 August 2015.
- ↑ for example: Quran 9:119, Quran 2:206, Quran 33:1, Quran 2:278
- ↑ Sahih International translation of Quran 33:70
- ↑ Muhammad Muhsin Khan translation of Quran 33:70
- ↑ Marmaduke Pickthall translation of Quran 33:70
- ↑ Muhammad Habib Shakir translation of Quran 33:70
- ↑ Mohammad Mahmoud Ghali translation of Quran 33:70
- ↑ "ON KASHF AND MUKAASHAFAAT. (Spiritual Unveilings)". sunnah.org. Retrieved 21 April 2020.
- ↑ "al-Imran 3:102, Generally Accepted Translations of the Meaning. Muhammad Asad" . Retrieved 2 August 2015.
- ↑ Bin Ngah, Mohd. Nor (1985). "Islamic world-view of Man, Society and Nature Among the Malays in Malaysia". In Osman, Mohd. Taib (ed.). Malaysian World-view. p. 16. ISBN 9789971988128 . Retrieved 31 July 2015.
- 1 2 "Muslim Scholars - Religion Islam". Archived from the original on 2006-11-23. Retrieved 2006-10-29.
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