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Red, for example, often represents Communism, the white horse and rider with a crown representing Catholicism, Black has been used as a symbol of Capitalism, while Green represents the rise of Islam. Pastor Irvin Baxter Jr. of Endtime Ministries espoused such a belief. [79] Some equate the Four Horsemen with the angels of the four winds. [80]
The Rider on the White Horse (German: Der Schimmelreiter) is a novella by German writer Theodor Storm. It is his last complete work, first published in 1888, the year of his death. The novella is Storm's best remembered and most widely read work, and considered by many to be his masterpiece.
The 3,000-year-old Uffington White Horse hill figure in England.. White horses have a special significance in the mythologies of cultures around the world. They are often associated with the sun chariot, [1] with warrior-heroes, with fertility (in both mare and stallion manifestations), or with an end-of-time saviour, but other interpretations exist as well.
At last one day his father Zuhayr took a hard test of him, when he succeeded in that hard test his father allowed him to compose poetry and Ka'b become a famous poet of that time. [3] When Islam came, Ka'b and his brother Bujayr went out to Muhammad but in the way Ka'b's intention changed and he turned back. Bujayr went to Muhammad and accepted ...
Both horse and rider become oppressed with thirst and therefore, Rostam prays to God. Sweltering under the burning sun, Rostam sees a sheep pass by, which he hails as the harbinger of good. Rising up and grasping his sword in his hand, he follows the animal, and comes to a fountain of water, where he devoutly returns thanks to God for the ...
The seven Mu'allaqat, and also the poems appended to them, represent almost every type of ancient Arabian poetry. Tarafa's poem includes a long, anatomically exact description of his camel, common in pre-Islamic poetry. The Mu'allaqat of 'Amr and Harith contain fakhr (boasting) about the splendors of their tribe. The song of Zuhayr is presented ...
The Burda was accepted within Sufi Islam and was the subject of numerous commentaries by mainstream Sufi scholars [7] such as Ibn Hajar al-Haytami, [8] Nazifi [8] and Qastallani [9] It was also studied by the Shafi'i hadith master Ibn Hajar al-Asqalani (d. 852 A.H.) both by reading the text out loud to his teacher and by receiving it in writing ...
Well-known examples of this genre include the poems of the Mu'allaqat (a collection of pre-Islamic poems, the most being the one of Imru' al-Qays), the Qasida Burda (Poem of the Mantle) by Imam al-Busiri, and Ibn Arabi's classic collection Tarjumān al-Ashwāq (The Interpreter of Desires).