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The book answers the 26 most common questions people have about 'aqidah of Sunnis, according to Deobandis. Al-Muhannad 'ala al-Mufannad ( Arabic : المهند على المفند , lit. 'The Sword on the Disproved'), also known as al-Tasdiqat li-Daf' al-Talbisat ( Arabic : التصديقات لدفع التلبيسات , lit.
Al-Farahidi's Kitab al-Muamma "Book of Cryptographic Messages", [40] was the first book on cryptography and cryptanalysis written by a linguist. [41] [42] The lost work contains many "firsts", including the use of permutations and combinations to list all possible Arabic words with and without vowels. [43]
In his book Fusus al-Hikam, [5] [6] Ibn-e-Arabi states that "wujūd is the unknowable and inaccessible ground of everything that exists. God alone is true wujūd, while all things dwell in nonexistence, so also wujūd alone is nondelimited (muṭlaq), while everything else is constrained, confined, and constricted.
Tawhid [a] (Arabic: تَوْحِيد , romanized: tawḥīd, lit. 'oneness [of God]') is the concept of monotheism in Islam. [2] Tawhid is the religion's central and single most important concept upon which a Muslim's entire religious adherence rests. It unequivocally holds that God is indivisibly one (ahad) and single (wahid). [3] [4]
Khalid's father was al-Walid ibn al-Mughira, an arbitrator of local disputes in Mecca in the Hejaz (western Arabia). [1] Al-Walid is identified by the historians Ibn Hisham (d. 833), Ibn Durayd (d. 837) and Ibn Habib (d. 859) as the "derider" of the Islamic prophet Muhammad mentioned in the Meccan suras (chapters) of the Qur'an. [1]
Iḍāfah (إضافة) is the Arabic grammatical construct case, mostly used to indicate possession. Iḍāfah basically entails putting one noun after another: the second noun specifies more precisely the nature of the first noun. In forms of Arabic which mark grammatical case, this second noun must be in the genitive case. The construction is ...
An extensive example of this is the sabab attributed to Ibn Ishāq (al-Wāhidī, Kitāb 22) for verses Q.2:258 and Q.2:260, detailing Ibrahim's encounter with Nimrod. Because the sabab does not explain why the verses were revealed , only the story within it , though, this report would qualify as an instance of akhbār according to the sabab ...
A fifteenth-century copy of the Arabic text. The Masāʾil was probably written in the tenth century. [14] Although ʿAbdallāh was a historical Jewish convert to Islam from the time of Muḥammad, the Masāʾil is an apocryphal work, a late development of the ʿAbdallāh legend, "amplified dramatically" and not an authentic record of actual discussions. [15]