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[2] [21] Justinian's legislation in the mid-6th century regarding clergy throughout his territories in the East and the West mentioned men and women as deacons in parallel. He also included women as deacons among those he regulated for service at the Great Church of Hagia Sophia, listing men and women as deacons together, and later specifying ...
She is nameless both in the Bible and in the Quran, but the name Bilqīs or Balqīs comes from Islamic tradition. 1 Kings 10:1: Quran 27:29: Saul the King: Ṭālūt: Sha'ul Literally 'Tall'; Meant to rhyme with Lūṭ or Jālūṭ. 1 Samuel 17:33: Quran 2:247: Devil or Satan: Shaitān / Iblīs: HaSatan
[29] Muhammad's wives play a prominent role in Islam and Muslim practices; "their reception of specific divine guidances, occasioned by their proximity to Muhammad, endows them with special dignity." [7] They form the basis for the status of women in Islam and are thus important for gender debates and study.
A fragment of Sūrat an-Nisā' – a chapter of Islam's sacred text entitled 'Women' – featuring the Persian, Arabic, and Kufic scripts. Islam views men and women as equal before God, and the Quran underlines that man and woman were "created of a single soul" (4:1, [15] 39:6 [16] and elsewhere). [17]
Their duties were often different from that of male deacons; women deacons prepared adult women for baptism and they had a general apostolate to female Christians and catechumens (typically for the sake of modesty). [46] Women appear to have been ordained as deacons to serve the larger community until about the 6th century in the West. [47]
Deacons, like priests, are ordained ministers, and as in the priesthood, must be men in today's Church. Women deacons existed in early Christianity, but it is unclear what role they had.
The woman's role in the home, although different from that of men, is also of great value and importance in Islamic culture. In earlier times, from a very young age, girls traditionally grew up in the women's quarters of the house called the harem. The harem was that part of the house where the female members of the family and household lived.
This approach adopts canonical Arabic versions of the Bible, including the Torah and Gospel, both to illuminate and to add exegetical depth to the reading of the Qur'an. Notable Muslim commentators (mufassirun) of the Bible and Qur'an who weaved biblical texts together with Qur'anic ones include Abu al-Hakam Abd al-Salam bin al-Isbili of Al ...