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The New Persian word فروهر is read as foruhar or faravahar (pronounced as furōhar or furūhar in Classical Persian).The Middle Persian forms were frawahr (Book Pahlavi: plwʾhl, Manichaean: prwhr), frōhar (recorded in Pazend as 𐬟𐬭𐬋𐬵𐬀𐬭; it is a later form of the previous form), and fraward (Book Pahlavi: plwlt', Manichaean: frwrd), which was directly from Old Persian ...
In Avestan language grammar, the fravashi are unmistakably female, while the faravahar symbol is unmistakably male. In the Denkard 's myth of Zoroaster's conception ( Dk. , 7.2.15-47), his frawahr is sent down from heaven within a unique hom -plant to be united on earth with his mortal body ( tanu ) and appointed glory ( xwarrah ). [ 9 ]
English: The Quran written in the Maghribi style, from Northern Nigeria, c. 1830-1880. The open pages are the end of Sura at-Tawba and the beginning of Sura Yunus. The open pages are the end of Sura at-Tawba and the beginning of Sura Yunus.
Faravahar, one of the primary symbols of Zoroastrianism, believed to be the depiction of a Fravashi or the Khvarenah. In Zoroastrianism, Ahura Mazda is the beginning and the end, the creator of everything that can and cannot be seen, the eternal and uncreated, the all-good and source of Asha. [15]
Esoteric interpretation of the Quran (Arabic: تأويل, romanized: taʾwīl) is the allegorical interpretation of the Quran or the quest for its hidden, inner meanings. The Arabic word taʾwīl was synonymous with conventional interpretation in its earliest use, but it came to mean a process of discerning its most fundamental understandings ...
Tafsir Ishraq al-Ma’ani is a commentary on the Qur'an in the English language by Indian Islamic scholar Syed Iqbal Zaheer, who was an editor of the Bangalore-based weekly Islamic magazine Young Muslim Digest.
The Middle Belt of Nigeria contains most of the minority ethnic groups in Nigeria and they are mostly Christians and Christian converts, as well as members of traditional religions with few Muslim converts. [13] [14] Nigeria is officially a secular state with no official state religion.
The translation is praised and recommended by Fetullah Gülen in his introduction to the work. [4] In Islam & Science, Waleed Bleyhesh al-Amri wrote that Ünal appeared to be "fully conversant with Qurʾānic scholarship, both classical and recent, and with the norms of writing tafsīr".