Glossary of Islamic TermsA’aabidone who performs much ’ibaada’aalim(pl. ’ulamaa’) Muslim scholar.aamin(to Allaahu ta’aalaa) accept my prayer.’aarifan ’aalim who knows what is possible to know of ma’rifa.aayat (-i kareema)a Qur’aanic verse.adhaanthe call to salaat.af’aal al-mukallafeenfard, haraam or mubaah acts; fiqh.ahaadeethpl. of…
Category: Islam
Biographers of Prophet Muhammad
The first who attempted to compile an account of Muḥammad in the form of a history, was az-Zuhrī, who died a.h. 124, and whose work, no longer extant, is mentioned by Ibn K͟hallikān.
AZABU L-QABR-Islamic theory of ‘Punishment of the grave’
The Prophet of God said, When a corpse is placed in its grave, two black angels come to it, with blue eyes. The name of the one is Munkar and of the other Nakīr, and they interrogate the dead person concerning the Prophet of God. If he be a Muslim, he will bear witness to the Unity of God and the mission of Muḥammad.
Islam and Ahmadism by Muhammad Iqbal (1936)
Thus, in the year 1799, the political decay of Islam in Asia reached its climax. But just as out of the humiliation of Germany on the day of Jena arose the modern German nation, it may be said with equal truth that out of the political humiliation of Islam in the year 1799 arose modern Islam and its problems. This point I shall explain in the sequel. For the present I want to draw the reader's attention to some of the questions which have arisen in Muslim India since the fall of Tippu and the development of European imperialism in Asia.
Islam and Nationalism-by Muhammad Iqbal(1938)
The history of religion was national as in the case of Egyptians, Greeks and Iranians. Later on, it became racial as that of the Jews. Christianity taught that religion is an individual and private affair. Religion having become synonymous with private beliefs, Europe began to think that the State alone was responsible for the social life of man. It was Islam and Islam alone which, for the first time, gave the message to mankind that religion was neither national and racial, nor individual and private, but purely human and that its purpose was to unite and organize mankind, despite all its natural distinctions.
Political Thought in Islam-by Muhammad Iqbal-1911
The law of Islam does not recognise the apparently natural differences of race, nor the historical differences of nationality. The political ideal of Islam consists in the creation of a people born of a free fusion of all races and nationalities. Nationality with Islam is not the highest limit of political development; for the general principles of the law of Islam rest on human nature, not on the peculiarities of a particular people.
Surah Muddaththir-ٱلْمُدَّثِّر-4
O you who covers himself [with a garment]-Arise and warn-And glorify your Rab-And purify your clothing -And avoid uncleanliness-And do not ask for favor to acquire more-But be patient for your Rab .
Surah Muzzammil – المزمل-3
Indeed, We have sent to you a Rasool as a witness upon you just as We sent to Pharaoh a messenger.But Pharaoh disobeyed the messenger, so We seized him with a ruinous seizure.
SURAH Al Qalam-2
By the pen and what they inscribe,You are not, a madman [O Muhammad], by the favor of your Rab.And indeed, for you is a reward uninterrupted.And indeed, you are of a great moral character.So you will see and they will see
Quran on use of loud speaker
Saudi Arabia’s Ministry of Islamic Affairs has imposed restrictions on the use of loudspeakers in mosques, allowing the use of loudspeakers only for calls for prayers (Azan) and Iqamat. A circular(May 23, 2021) has been issued by Abdul Latif Al Sheikh, Saudi Minister of Islamic Affairs, to all mosques across the Kingdom, to limit the use of loudspeakers only for Azaan and Iqama and lower the volume of loudspeakers to one-third level.
Literary background of the Islamic World
Sa'di: Story from the Gulistan
Sufi Verse: Hafiz, Rumi
Nizami: Layla and Majnun
Ibn Hazm al-Andalusi: The Dove's Necklace
Wallada: To Ibn Zaidun
Islamic ummah, Muslim land and Arab citizenship-search for identity
If the Islamic concept of umma engendered resistance to the introduction of the civil-law notion of statehood and nationality after World War I, following World War II independence and partition of India and the massive migration of Muslims to Western countries necessitated a re-evaluation by Muslims generally of what constituted the Islamic Nation.
