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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.
According to American scholar Samuel Ross, there are 2,700 Qur’an commentaries extant in manuscript form, and 300 commentaries have been published. Considering that around 96% of the Arabic-language manuscripts remain unstudied, Ross argues that "by extrapolation there may be thousands of additional commentaries still waiting to be discovered ...
Sabaic is the best attested language in South Arabian inscriptions, named after the Kingdom of Saba, and is documented over a millennium. [4] In the linguistic history of this region, there are three main phases of the evolution of the language: Late Sabaic (10th–2nd centuries BC), Middle Sabaic (2nd century BC–mid-4th century AD), and Late Sabaic (mid-4th century AD–eve of Islam). [16]
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]
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.
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 ...
This commentary was greatly influenced by al-Arudi, who also encouraged al-Wāḥidī to study tafsir with Abu Ishaq al-Tha'labi. [6] According to one incident, al-Arudi the prosody scholar once chastised al-Wahidi for spending too much time on poetry and pagan sciences and exhorted him “to devote himself to the study of exegesis of the Book ...
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]