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and philosophies for a real-life of human beings in this world and hereafter. The researcher explained that unlike the secular western scientific conception, which entirely focuses on the world things, Islamic concepts embody the physical world ( al-dunya ) and the hereafter ( al-akhirah ). Such

In: Al-Bayan: Journal of Qur'an and Hadith Studies

numbers supplied are counted from the recto of the title page. The qaṣīda , ode, of the title was written by one ʿAbd al-Bāqī Afandī al-Mawṣilī (1789–1861). Al-Mawṣilī spent most of his life in Baghdad and was a distinguished poet and the author of several works on poetry and biography. This particular

In: Tafsir as Mystical Experience: Intimacy and Ecstasy in Quran Commentary

detailed legal opinion. 1 He framed his response in the following way: Qaradawi admits that the preponderant legal opinion (including his own opinion, which he expressed for a long period) rejects the possibility that such a converted wife maintain conjugal life with her husband. He reminds his

In: Rethinking Islamic Legal Modernism

. 16 In Ancient Near Eastern Texts Pritchard translates the term ʾuḫryt as “further [life]”, 17 also the Akkadian phrase ana aḫrat ūmē 18 (lit. ‘in the back of days’, cf. Engl. idiom. ‘at the end of the day’) has been invoked as a cognate of the OT expression. Combining the material of

In: The Semantics of Qurʾanic Language: al-Āḫira

other hand, promised their adepts immortality of a different sort, through identification with the death and resurrection of the god-man Jesus. Rabbinic Judaism likewise held out the prospect of life immortal in the world to come—but only to those who were the physical descendants of Abraham through

In: Unlocking the Medinan Qur’an

mourner weep for the clan of Quṣayy, the poor and the wealthy, for all his sons are noble, the living and the dead, having sprung from the eggs of a hawk!” 29 For Abū Lahab, the honorability of ʿAbd al-Muṭṭalib and his sons was tethered entirely to their patrimony. They were honorable because they were

In: Ecumenical Community

what shall teach thee what is the Clatterer? The day that men shall be like scattered moths, and the mountains shall be like plucked wool tufts. Then he whose deeds weigh heavy in the Balance shall inherit a pleasing life, but he whose deeds weigh light in the Balance shall plunge in the womb of the

In: Ali.The Well-Guarded Secret: Figures of the First Master in Shi‘i Spirituality

Islamic jurisprudence as it relates to non-Muslims and perceptions of legitimate Islamic leadership can provide a deeper understanding of the Jews’ living conditions. The study of the Jews of Yemen and other Islamic countries has been stunted by the inability of scholars to gain access to extant sources

In: The Yemeni Manuscript Tradition

late Umayyad period, Dutton argues, then, “the muṣḥaf represented by MS Arabe 328a might not only date from the later part of Ibn ʿĀmir’s (d. 118/736) life but also, conceivably, to an earlier period closer to the time of ʿUthmān b. ʿAffān’s promulgation of a ‘standard’ text.” (Early muṣḥaf 83). If

In: The Formation of the Islamic Understanding of Kalāla in the Second Century AH (718–816 CE)

vindicated the call of a man, Muḥammad b. ʿAbdullāh. Motivated by a reason, driven by a cause or inspired by a divine call he—the prophet to be—spoke on behalf of the divine in high literary form. He was eventually recognized as messenger and his message accumulated the kind of reverence and authority

In: The Semantics of Qurʾanic Language: al-Āḫira