Neuerwerbungen 3/1999 Des SSG 6,23 Translate this page Tahqiq Muhammad yunus uaib. - Taba 1. - Amman Dar an-Nafais ua, 1999. - 138S. 99 SA 266. 761. ibn-Bassam a-antarini, Abu-'l-Hasan Ali ad http://www.bibliothek.uni-halle.de/ssg/nel/nel9903.htm
Extractions: Das Sondersammelgebiet Alter Orient (6,22) Hebraica und Judaica Islamwissenschaft Naher und Mittlerer Osten ... Kaukasus Hinweis: Mitteilung mit Angabe der betr. Titelnummer(n) dankbar. 99 SA 413 2.3 Mesopotamien 694. Magidi, Hazal al-: Mutun Sumar / Hazal al-Magidi. - Amman: al-Ahliya, 1998- 99 SA 339 (1) 99 SA 234 (1) 99 SA 316 698. Robinson, Theodore Henry : Paradigms and exercises in Syriac grammar / by Theodore H. Robinson. - 4. ed., repr. / rev. by L. H. Brockington. - Oxford: Clarendon Press, 1998. - VIII, 158 S.- ISBN 0-19-815458-5 99 SA 603 699. Sefati, Yitschak: Love songs in Sumerian literature : critical edition of the Dumuzi-Inanna songs / Yitschak Sefati. - Ramat Gan: Bar-Ilan Univ. Press, 1998. - 445, XLIV S. : Ill. - (Bar-Ilan studies in Near Eastern languages and culture).- ISBN 965-226-203-X 99 SA 417 700. Gul, Umar al-: Der Aufbau der nordwestsemitischen Weihinschriften : (vom 10. - 4. Jh. v. Chr.) / vorgelegt von Omar Al-Ghul. - 1991. - 195 S.
Neuerwerbungen 2/1999 Des SSG 6,23 ibn-Muhammadibn-Hamid al yunus Emre yunus Emre divani / hazirlayan Mustafa Tatci http://www.bibliothek.uni-halle.de/ssg/nel/nel9902.htm
Extractions: Das Sondersammelgebiet Alter Orient (6,22) Hebraica und Judaica Islamwissenschaft Naher und Mittlerer Osten ... Kaukasus Hinweis: Mitteilung mit Angabe der betr. Titelnummer(n) dankbar. 334. Elija: Der Ktaba d-Durrasa (Ktaba d-Mawata) des Elija von Anbar : memra I-III / hrsg. von Andreas Juckel. - Lovanii: Peeters, 1996-. - (Corpus scriptorum Christianorum Orientalium ; ... : Scriptores Syri ; ..) 335. Rodrigues Pereira, Alphons Samuel : Studies in Aramaic poetry : (c.100 B.C.E. - c.600 C.E.) ; selected Jewish, Christian and Samaritan poems / A. S. Rodrigues Pereira. - Assen: Van Gorcum, 1997. - VIII, 456 S. - (Studia Semitica Neerlandica ; 34).- ISBN 90-232-3260-7 = 90-232-3261-5 99 SA 109 99 SA 105 4.3 Religion, Recht, Philosophie
HizmetBooks Alyasa', Dhu 'lkifl, Sham'un, Ishmoil, yunus ibn Mata, Dawud Laith ibn Sad, 'A'mash,Muhammad ibn Jarir at One of them was Abu 'l-Hasan 'Ali al-Ashari (rahimah http://www.hizmetbooks.org/Belief_and_Islam/bprophet.htm
Extractions: Select Book New Books Endless Bliss First Fascicle Endless Bliss Second Fascicle Endless Bliss Third Fascicle Endless Bliss Fourt Fascicle Endless Bliss Fifth Fascicle The Religion Reformers in Islam The Sunni Path Belief and Islam Proof of Prophethood Advice for the Muslim Answer to an Enemy of Islam Islam and Christianity Could not Answer Confessions of a British Spy Documents of the Right Word Why Did They Become Muslims? Ethics of Islam SAHÂBA The Blessed Belief and Islam Index Chapter # Foreword BELIEF IN PROPHETS A prophet who brought a new faith is called a "Rasul" (messenger). A prophet who did not bring a new faith but invited people to the previous faith is called a "nabi" (prophet).(22) In the communication (tabligh) of commands and in calling the people to Allahu ta'ala's religion, there is no difference between a Rasul and a nabi. We have to believe that all prophets, without exception, were devoted and truthful. He who does not believe in one of them is regarded as not believing in any. The number of prophets ('alaihimu 's-salam) is not known. It is well known that they were more than 124,000. Among them, 313 or 315 were Rasuls; the six higher Rasuls among them, called Ulu'l'azm, were: Adam, Nuh (Noah), Ibrahim (Abraham), Musa (Moses), 'Isa (Jesus) and Muhammad Mustafa ('alaihimu 's- salatu wa 's-salam).
Extractions: By Dr. Ismail Ebrahim PREFACE The noble action of the recitation of the Salawaat and Salaam, be it in whatever language, and in the manner of standing with utmost reverence, is not confined to the Ahle Sunnah from amongst the Indo-Pak region only, but can be traced to almost every country from Africa to the remote regions of the far North and spreading across from Asia to the heart of America. A book of this nature was very much needed and, Alhamdulillah, Brother Ismail Ebrahim, a university student, has researched this topic extensively using a number of authentic Kitaabs, and has answered every objection and misconception, thus proving the permissibility of standing and reciting the Salawaat and Salaam. I have also had the privilege of reading through the manuscript and have found all the sources to be exact. May Almighty Allah, through the Wasila of the Holy Prophet (sallal laahu alaihi wasallam), grant Brother Ismail His special Favours and assist him in upholding the pristine teachings of the Ahle Sunnah Wa Jamaat at a time when false ideologies are misleading the Ummah from the Straight Path. Aameen. Moulana Abdun Nabi Hamidi
Ibn Junis Abu l Hasan 'Ali ibn Abi Sa'id 'Ard arRahman ibn Ahmad ibn Junis as-Sadafi, ibnYunis. Na czesc ibn Junisa zostal nazwany krater ksiezycowy ibn yunus (Lat http://www.damar.home.pl/Encyklopedia/I/ibn_yunis.htm
Extractions: Kliknij w powy¿szy banner - Pomo¿esz utrzymaæ serwis Ibn Junis Abu l Hasan 'Ali Ibn Abi Sa'id 'Ard ar-Rahman Ibn Ahmad Ibn Junis as-Sadafi, Ibn Yunis (ur. 979 - zm. 31.05.1008; wg innych danych ur. ok.950, Egipt - zm. 1009, Fustat, Egipt) Arabski (egipski) astronom i astrolog, syn znanego historyka. Pracowa³ w Kairze na dworze fatimskich kalifów al-'Azara i al-Hakima, by³ organizatorem i kierownikiem obserwatorium astronomicznego. Ibn Junis jest autorem prac: "Wielki Hakimski zd¿ " (to dzie³o zawiera w sobie zasady konstruowania horoskopu, metodykê obliczania dyrekcji i inne astrologiczne operacje), "Ksiêga o realizowaniu pragnieñ w zakresie zwi±zanym ze wschodzeniem Syriusza" i inne. Ibn Junis okre¶li³, ¿e umrze w ci±gu siedmiu dni, kiedy by³ zupe³nie zdrów. Zakoñczy³ wszystkie swoje sprawy, zamkn±³ siê we w³asnym domu i przez kilka dni czyta³ sury z Koranu, dopóki nie umar³ dok³adnie w przewidzianym dniu. Na cze¶æ Ibn Junisa zosta³ nazwany krater ksiê¿ycowy Ibn Yunus (Lat. 14 N; Long. 91 E; ¶redn. 58 km). Literatura: Г. Матвиевская, Б. Розенфельд "Математики и астрономы мусульманского средневековья и их труды (VIII-XVII вв.)"
JIKA MEREKA AHLI SUNNAH, NESCAYA MEREKA...................... Sunnah wa lJamaah (mazhab pemerintah) pimpinan Abu l-Hasan al-Asy 134; ibn Taimiyyah,Minhaj al-Sunnah,III,hlm kepada wali-walinya di dalam Surah yunus(10)62 http://almawaddah.hypermart.net/rencana/jika_ahli_sunnah.html
Extractions: Bismi llahi r-Rahmani r-Rahim PENDAHULUAN Perkataan Sunnah Nabi (Saw.) sentiasa difahami sama ada sebagai perkataan Nabi (Saw.), perbuatan atau taqrirnya .Dan perkataan Ahlu s- Sunnah Nabi (Saw.) adalah orang yang percaya dan mengamal Sunnah Nabi (Saw.) sama ada dari segi perkataan,perbuatan atau taqrir nya,tanpa menyalahi al-Quran.Justeru itu,ia memberi implikasi bahawa sesiapa yang mempercayai dan mengamalkan Sunnah Nabi (Saw.) adalah Ahlu s-Sunnah Nabi (Saw.),tanpa mengira aliran mazhab yang dianutinya. Sementara perkataan Ahlu s-Sunnah wa l-Jamaah yang dipimpin oleh Abu I-Hasan al-Asyari dan Abu Mansur al-Maturidi mempunyai pengertian yang berbeza pula (Lihat lampiran A).Lantaran itu, tajuk buku ini JIKA MEREKA AHLU S-SUNNAH NABI SAWA
Standlijst Collectie "Houtsma" Translate this page 5. - Note Jônus is yunus Emre vermoedelijk. ibn Coteiba's Handbuch der Geschichte aus den Hss ud-dawlat `is-Saljuqiyya / by Sadr`uddin Abu`l Hasan 'Ali ibn http://repertorium.library.uu.nl/standlijsten/houtsma-list.htm
Extractions: ABDP1: HOUTMA QU 114 Cuinet, Vital. La Turquie d'Asie : géograghie administrative, statistique, descriptive et raisonnée de chaque province de l'Asie-Mineure / par Vital Cuinet. - Paris, 1892-1894. - 4 dl. : ill. ABDP1: HOUTSMA 382 MALLESON, G. B.. DUPLEIR AND THE STRUGGLE FOR INDIA BY THE EUROPEAN NATIONS. - 1899. ABDP1: HOUTSMA BR. OCT 4 Blau, Ludwig. Masoretische Untersuchungen / von Ludwig Blau. - Strassburg i.E., 1891. ABDP1: HOUTSMA BR. OCT 28 Kamphausen, Adolf Hermann Heinrich. Die Chronologie der hebräischen Könige : eine geschichtliche Untersuchung / Adolf Kamphausen. - Bonn, 1883. - 104 p. ; 24 cm ABDP1: Houtsma Br. oct 134 Edhem, Halil. Garbi Anadoluda Selçukilerin varisleri : tevaif-i muluk. - Istanbul, 1926. - 51 p. ; 25 cm - Note: Auteur is Halil Edhem. ABDP1: Houtsma Br. qu 136 Kremer, Alfred von (1828-1889). Über das Budget der Einnahmen unter der Regierung des Harun al-Rasid nach einer aufgefundenen Urkunde / Alfred von Kremer. - Wien, 1887. - ill. ; 8-o - Note: Overdr. uit: Verhandlungen des 7. Internationalen Orientalisten-Congresses. ABDP1: Houtsma Br oct 1 Landauer, Samuel.
Muslim Education And The Scholars Social Status to coin gold in the 'year of the pacification' ie year 74 Abu l Hasan al Madaini Amr,the Inspector, from Ismail ibn Ibrahim from yunus ibn Ubaid from http://homepage.ntlworld.com/farrukh/ia/coinage.htm
Extractions: Kitab Futuh al Buldan The Origins of the Islamic State Appendix IV - The Coinage UNENGRAVED COINS Muhammad ibn Saad from al Wakidi from Rabiah ibn Uthman from Wahb ibn Kaisan, who says:- I saw the plain dirhams and dinars, before Abd al Malik had them engraved, and they were of the same weight as the dinars which Abd al Malik coined. THE FIRST ENGRAVD DINARS Muhammad ibn Saad form al Wakidi from Uthman ibn Abdallah ibn Maubah from his father, who says:- I said to Said ibn al Musayyab, 'Who was the first to coin the engraved dinars?'. He replied, 'Abd al Malik ibn Marwan; and the dinars which were use before were Byzantine, and he dirhams Persian and a few Himyarite'. Said went on to say, 'I sent gold ingots to Damascus, and it was coined for me according to the weight of the mithkal in the time before the religion of Islam'. Muhammad ibn Saad from Muhammad ibn Umar from ibn abu z Zinad from his father:- Abd al Malik wa sthe first to coin gold in the 'year of the pacification' i.e. year 74 Abu l Hasan al Madaini says al Hajjaj coined dirhams in the latter part of the year 75. Then in the year 76 he ordered their coinage in every region.
THE SHAR On another occasion I saw Prophet yunus wearing a Isa ('alaihis salaam) looked likeUrwah ibn Mas'ood as Also, Imam Nawawi, Imam Abu 'lHasan 'Ali as-Subki and http://www16.brinkster.com/nomi55/Salawat.htm
Tara's World Of Islam Ali was silent, and Umar said to him, 'Abul-Hasan, what sayest thou?'. And I do notknow that there is any body better than yunus ibn Matta. (Al-Bukhari, vol. http://www.angelfire.com/mo2/scarves/muhammad.html
Extractions: Tara's World Of Islam THE EXPLANATION OF THE MEANINGS OF THE NAMES OF THE PROPHET (SAW) By Abu Rumaysah Know that the Prophet (SAW) has been called by many names and titles in the Qur`aan and Sunnah, each one of them describing a special quality of this exalted personality. And in understanding them and reflecting upon them, we can, by the permission of Allaah, increase in our love and following of the Messenger of Allaah (SAW). This discussion is taken from 'Zaad al-Ma`aad' (1/88-97) of ibn al-Qayyim, rahimahullaah, summarised. The names of the Prophet (SAW) are of two types: Those names that are specific to him and none of the Messengers before him had these names, like Muhammad, Ahmad, al-Aaqib, al-Haashir, al-Muqaffee, Nabi al-Malhama. Those names and qualities that are not specific to him, and were shared by the Messengers before him, but are found in him in the most complete and perfect forms. Like: Messenger of Allaah, His Prophet, His Servant, Prophet of Mercy etc. What follows is an explanation of some of them. Muhammad: is a passive participle, whosoever is praised, possessing many praiseworthy qualities then he is muhammad. And Muhammad (SAW) is praised more than any other person, and this is why - and Allaah knows best - he was called by this name in the Torah, due to the many praiseworthy qualities which he, his religion, and his nation possess such that even Moses wished that he would be from them.
Ijtihad Abu Bakar waliwalinya di dalam Surah yunus(10)62 ibn Abbas menjawab Sekirannya kalian tidakdapat menjawabnya Abu Bakar berkata Wahai Abu l-Hasan, sesungguhnya lelaki http://www.fatimah.org/artikel/ijtihadbakar.htm
Extractions: Commissions help to support orphaned kids. al-Sa'a - The Hour. This word is used to designate the Last Day, the Hour of Resurrection. In the Qur'an , verse 107 of Suart Yusuf talks of 'The Hour' taking the unwary unbeliever by surprise. Islamic eschatology has elaborated a profusion of detail about 'The Hour' and the portents or 'Signs of the Hour' ( Isharat al-Sa'a ) which signal its imminent coming. (See Ba'th al-Hisab Yawm al-Qiyama Saba', Surat - The title of the 34th surah of the Qur'an ; Saba' is one of the Arabic forms of the place name known in English as Sheba. It was a major seat of South Arabian civilization in ancient times. The surah belongs to the Meccan period and contains 54 verses. Its title is drawn from verses 15 on ward which relate the story of the destruction of the great Ma'rib Dam . The surah goes on to stress that Muhammad has been sent as a herald ( bashir ) and a warner ( nadhir ). (See
Anales De La Córdoba Musulmana (5) Translate this page construido en tiempos del sultán de los Benimerines Abu-l-Hasan. Sabemos por IbnDahin, que lo supo del hijo al-Askandarini, además de Abd Allah ben yunus. http://www.webislam.com/numeros/2003/198/temas/anales_cordoba_musulmana_5.htm
Extractions: Reinado de 'Abd al-Rahman III Por Antonio Arjona Castro Documento núm. 140 942, marzo, 22. Llegada a Córdoba de los comerciantes de Amalfi ("al-Malfiyyin") Y al final de yumadá II [=22 marzo] de este año 330, se establecieron en Córdoba los comerciantes de Amalfi. Vinieron a petición de los comerciantes por mar por la utilidad que les traería. No se les conocía otra llegada antes de los días de al-Nasir li-din Alláh, por no tener fondeadores para establecerse, ni por la parte del mar ni por la parte del continente. Llegaron amparados en la seguridad del gobierno con géneros extraordinarios de su país, desde brocados hasta excelentes púrpuras y otros preciosos utensilios. Al-Nasir compró la mayoría de ellos a mitad de precio y el resto se quedaron entre los habitantes de su reino y los comerciantes de la capital. El pueblo elogió y disfrutó con su comercio. Después llegarían otros comerciantes hacia al-Andalus, pues había aumentado el interés hacia ellos. Ibn Hayyán, Muqtabas V, p. 322.
Bibliography trans. by RA Nicholson, London, 1911. ibn AbiZar, AbulHasan Alib. YunusFarangi Mahalli, Muhammad, ibn Rushd, Azamgarh, 1324 AH. http://www.wponline.org/vil/Books/MI_RRTI/bibliography.htm
Extractions: Click to subscribe to witness-pioneer mailing list Bibliography (A) Works in Prose Bedil in the Light of Bergson , ed. and annotated by Dr. Tehsin Firaqi, Lahore, 1988. The Development of Metaphysics in Persia (a contribution to the history of Muslim philosophy), London, 1908. Reprinted Lahore, 1954, 1959, 1964. Ilm al-Iqtisad , Lahore, 1903. Rep. Karachi, 1962. Six Lectures on the Reconstruction of Religious Thought in Islam , Lahore, 1930. 2nd edn., with revision at about six places and quite a few proof-reading corrections and changes, and more importantly with the addition of Lecture: Is Religion Possible? and an Index, published under the title: The Reconstruction of Religious Thought in Islam , London, 1934. Reprinted Lahore, 1944, many later edns. Reprinted Delhi, 1974. French trans. by de Eva Meyerovitch: Reconstruire la pensé e religieuse de lIslam, Paris, 1955. Arabic trans. by Abbas Mahmud: Tajdid al-Tafkir al-Din fil-Islam , Cairo, 1955. Urdu trans. by Sayyid Nadhir Niyazi:
Boletín Muzaffar b. Nasr Kitab al-tabikh/ ibn Sayyar Al 0902644 Raba`i, `Ali b. `Isà Abu l-Hasan al- Kitab al http://www.csic.es/cbic/eara/nov31.htm
Untitled Dalam kategori kelompok ekstrim ini, menurut Abu l Hasan al Asyari 11. M. YunusJamil, Scn.9, hal. Isytiqaq akbar a la ibn Ginni ini adalah sebuah proses http://www.kmnu.org/artikel/hayyie_syiah.htm
New Page 1 20 I refer here to the followers of the theologian abu'l'Hasan 'Ali ibn'Ismail al ibnYunus (died AD 1009) obtained the still more accurate figure of 1 o in 70 http://www.asa3.org/ASA/PSCF/1994/PSCF3-94Aulie.html
Extractions: Chicago, IL 60625 From: PSCF (March 1994): 26-46. [?]The year was A.D. 1091, the city was Baghdad, and a thirty-three year-old scholar, whose reputation for Greek learning and religious piety had preceded him, was arriving by caravan from the east. His name was Abu Hamid Muhammad ibn Muhammad al Tusi al-Ghazali. He was born in Persia. He wrote and spoke Arabic. His religion was Islam. And what he wrote during the next four years played a definite, though unforeseen rôle in the origin of modern science. One Basic Idea It would seem far-fetched, would it not, that our everyday life of computers and DNA and research and all the rest would have anything imaginable to do with one particular person with a strange-sounding name, a name that few non-Muslims today have ever heard of, a person who lived nine centuries ago and in a society completely unlike our own? Ask any computer specialist today what good have the Middle Ages done for us. While his or her eyes glaze over, the answer likely will be "nothing." In a sense, this is the correct answer. So great is the gulf fixed between the medieval and the modern that we are not even aware that a transformation in thought has occurred, a transformation more revolutionary even than the coming of computers and DNA. What one, basic idea about the natural world most distinguishes our modern age from the medieval? Unless we have taken the time to look into the matter, we would be hard put either to say what this would be or why knowing would be of interest to anyone. Yet we conduct our everyday lives as though we knew.
Sufism, Sufis, And Sufi Orders: Sufism's Many Paths An annotated and explanatory web directory of Sufism designed for students, scholars, and the general Category Society Religion and Spirituality Islam SufismSufism Sufis Sufi Orders. Sufism's Many Paths Dr. Alan Godlas,University of Georgia. Sufism or tasawwuf, as it is called in http://www.arches.uga.edu/~godlas/Sufism.html
Extractions: Dr. Alan Godlas, University of Georgia Sufism or tasawwuf, as it is called in Arabic, is generally understood by scholars and Sufis to be the inner, mystical, or psycho-spiritual dimension of Islam. Today, however, many Muslims and non-Muslims believe that Sufism is outside the sphere of Islam. Nevertheless, Seyyed Hossein Nasr, one of the foremost scholars of Islam, in his article The Interior Life in Islam contends that Sufism is simply the name for the inner or esoteric dimension of Islam. After nearly 30 years of the study of Sufism, I would say that in spite of its many variations and voluminous expressions, the essence of Sufi practice is quite simple. It is that the Sufi surrenders to God, in love, over and over; which involves embracing with love at each moment the content of one's consciousness (one's perceptions, thoughts, and feelings, as well as one's sense of self) as gifts of God or, more precisely, as manifestations of God. Sufism: an Introduction
