|Those firmly rooted in knowledge|
|Arabic||الراسخون في العلم|
|Romanization||al-rasikhuna fi 'l-'ilm|
|Literal meaning||Those firmly rooted in knowledge|
Those firmly rooted in knowledge (Arabic : الراسخون في العلم) is a recurring theme in the Qur'an and Sunnah. This term is of special interest for the Shi'a.
The term and its like is used in Al-Imran [Quran 3:7] and [Quran 4:162].
This verse is a crux interpretum, in that it can be read in two ways, with a pause and without.The phrase is either the end of the sentence that precedes it, or the beginning of a new sentence. Sunni and Shi'a differ in their readings.
All those who speak truth, their hearts are firm in belief, do not commit any unlawful acts, those who are well grounded in their knowledge of Deen, their knowledge translates into their actions, does not swear or take false oaths, does not consume wealth unlawfully.
Sunni view that those firmly rooted in knowledge are the body of Muslim Jurists (Arabic : Ulema ) who interpret the Divine Law (Arabic : sharia ), deriving the Islamic Jurisprudence (Arabic : Fiqh ).
Ulema is the plural of Alim , Arabic for knowledgeable. This connects to the Arabic for knowledge, ilm, the last word of this term: "al-rasikhuna fi 'l-'ilm"
Shi'a view those firmly rooted in knowledge to be Muhammad's household and (Arabic : Ahl al-Bayt ) himself. See Al-Imran [Quran 3:7] for some hadith in this regard.
Ḥadīth or Athar in Islam refers to what the majority of Muslims believe to be a record of the words, actions, and the silent approval of the Islamic prophet Muhammad.
Mullah is derived from the Arabic word mawlā, meaning "vicar", "master" and "guardian". However, since this word is used ambiguously in the Quran, some publishers have described its usage as a religious title as inappropriate. The term is sometimes applied to a Muslim man, educated in Islamic theology and sacred law. In large parts of the Muslim world, particularly Iran, Pakistan, India, Bangladesh, Azerbaijan, Afghanistan, Eastern Arabia, Turkey and the Balkans, Central Asia, the Horn of Africa and other parts of the Indian subcontinent, it is the name commonly given to local Islamic clerics or mosque leaders.
In Islam, Taqiya or Taqiyya is a precautionary dissimulation or denial of religious belief and practice in the face of persecution.
Tafsir refers to exegesis, usually of the Quran. An author of a tafsir is a mufassir. A Quranic tafsir attempts to provide elucidation, explanation, interpretation, context or commentary for clear understanding and conviction of God's will.
Aal Imran is the third chapter (sūrah) of the Quran with two hundred verses (āyāt).
Principles of Islamic jurisprudence, also known as uṣūl al-fiqh, are traditional methodological principles used in Islamic jurisprudence (fiqh) for deriving the rulings of Islamic law (sharia).
A faqīh is an Islamic jurist, an expert in fiqh, or Islamic jurisprudence and Islamic Law.
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Taqlid is an Islamic terminology denoting the conformity of one person to the teaching of another. The person who performs taqlid is termed muqallid. The definite meaning of the term varies depending on context and age. Classical usage of the term differs between Sunni Islam and Shia Islam. Sunni Islamic usage designates the unjustified conformity of one person to the teaching of another, apart from justified conformity of layperson to the teaching of mujtahid. Shia Islamic usage designates the general conformity of non-mujtahid to the teaching of mujtahid, and there is no negative connotation. In contemporary usage, especially in the context of Islamic reformism, it is often shed in a negative light, and translated as "blind imitation". This refers to the perceived stagnation of independent intellectual effort (ijtihad) and uncritical imitation of traditional religious interpretation by the religious establishment in general.
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Majma‘ al-Bayan fi-Tafsir al-Qur'an is a tafsir by the 12th century Imami scholar and author Shaykh Tabarsi.
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Various sources of Sharia are used by Islamic jurisprudence to elaborate the body of Islamic law. In Sunni Islam, the scriptural sources of traditional jurisprudence are the Holy Qur'an, believed by Muslims to be the direct and unaltered word of God, and the Sunnah, consisting of words and actions attributed to the Islamic prophet Muhammad in the hadith literature. In Shi'ite jurisprudence, the notion of Sunnah is extendedto include traditions of the Imams.
Prophets in Islam are individuals who were sent by Allah to various communities in order to serve as examples of ideal human behavior and to spread Allah's message on Earth. Some prophets are categorized as messengers, those who transmit divine revelation, most of them through the intercession of an angel. Muslims believe that many prophets existed, including many not mentioned in the Quran. The Quran states: "There is a Messenger for every community". Belief in the Islamic prophets is one of the six articles of the Islamic faith.
At-Tibyan Fi Tafsir al-Quran is an exegesis of the Quran in ten volumes written by Shaykh Tusi. Shaykh Tabarsi, the author of Majma' al-Bayan, admitted using this book in writing his commentary. A copy is available at the Malek Library, Tehran. This exegesis has been published along with its summary as Mukhtasar-ut-Tibyan. The author uses hadith as a major component in writing his commentary and preserves the traditions of several of Twelver Shi'i imams.
In Islam the Zabaniyah are the forces of hell, who torment the sinners, also called the Angels of punishment or Guardians of Hell. They are often identified with the Nineteen Angels of Hell mentioned in Quran 66:6 and 74:30 or as their subordinates. Namely they appear in Surah 96:18. Traditionally they are contrasted with the angels of mercy by their creation from fire instead of light. Some scholars regard them, nevertheless, as created from light, along with other angels.
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