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The Arabic phrase Bila Kayf, also pronounced as Bila Kayfa, (Arabic: بلا كيف, romanized: bi-lā kayfa, lit. 'with-no (without) how') is roughly translated as "without asking how", "without knowing how", [1] or "without modality" [2] and refers to the belief that the verses of the Qur'an with an "unapparent meaning" should be accepted as they have come without saying how they are meant or ...
Al-Sayf al-Saqil fi al-Radd 'ala Ibn Zafil (Arabic: السيف الصقيل في الرد على ابن زفيل, lit. 'The Burnished Sword in Refuting Ibn Zafil [derogatory name for Ibn al-Qayyim]'), is a theological book, written by the Shafi'i-Ash'ari scholar Taqi al-Din al-Subki (d. 756/1355), as a refutation against Ibn al-Qayyim's poem entitled al-Kafiya al-Shafiya fi al-Intisar lil ...
Islamic calendar stamp issued at King Khalid International Airport on 10 Rajab 1428 AH (24 July 2007 CE). The Hijri calendar (Arabic: ٱلتَّقْوِيم ٱلْهِجْرِيّ, romanized: al-taqwīm al-hijrī), or Arabic calendar, also known in English as the Muslim calendar and Islamic calendar, is a lunar calendar consisting of 12 lunar months in a year of 354 or 355 days.
Al-'Aqida al-Tahawiyya (Arabic: العقيدة الطحاوية) or Bayan al-Sunna wa al-Jama'a (Arabic: بيان السنة والجماعة, lit. 'Exposition of Sunna and the Position of the Majority') is a popular exposition of Sunni Muslim doctrine written by the tenth-century Egyptian theologian and Hanafi jurist Abu Ja'far al-Tahawi.
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The Islamic calendar is a purely lunar calendar, and months begin when the first crescent of a new moon is sighted. Since the Islamic lunar year is 11 to 12 days shorter than the tropical year, Jumada al-Awwal migrates backwards throughout the seasons in a cycle of about 33 solar years.
'The final Jumada'), Jumada al-Akhir (Arabic: جُمَادَىٰ ٱلْآخِر, romanized: Jumādā al-ʾĀkhir), or Jumada II, is the sixth month of the Islamic calendar. The word Jumda ( Arabic : جمد ), from which the name of the month is derived, is used to denote dry, parched land, a land devoid of rain.
The extensive debates and discussions on anthropomorphism, active from the beginning of the second Islamic century and seemingly ignited by the Mu'tazilites in response to traditionalist hadith transmitters, [7] [11] have often surrounded Quran verses and other traditions (especially the aḥādīth al-ṣifāt) that depict God and the attributes of God using anthropomorphic language. [12]